Isaac Elchanan Theological Seminary • YU Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TO-GO® Established by Rabbi Hyman z"l and Ann Arbesfeld • September 2020 • 5781

In Tribute to Rabbi Hy Arbesfeld z"l

Dedicated in loving memory of Dr. Harlan Daman by Carole, Gila and Avi Daman We thank the following which have pledged to be 5781 Pillars of the Torah To-Go® project

Beth Jacob Congregation Green Road Young of Beverly Hills, CA Beachwood, OH New Hyde Park New Hyde Park, NY Boca Raton Synagogue The Jewish Center Boca Raton, FL , NY Young Israel of New Rochelle Cong. Ahavas Achim Riverdale Jewish Center New Rochelle, NY Highland Park, NJ Riverdale, NY Young Israel of Cong. Ahavath Torah United Orthodox Scarsdale Englewood, NJ Synagogues Scarsdale, NY Houston, TX Cong. Beth Sholom Young Israel of Lawrence, NY Young Israel of West Hartford Century City Cong. Beth Sholom West Hartford, CT Los Angeles, CA Providence, RI Young Israel of Young Israel of Cong. Bnai Yeshurun West Hempstead Hollywood-Ft Lauderdale Teaneck, NJ West Hempstead, NY Hollywood, FL Cong. Shaarei Tefillah Young Israel of Young Israel of Newton Centre, MA Woodmere Lawrence-Cedarhurst Woodmere, NY Darchei Noam Glenbrook Cedarhurst, NY Northbrook, IL

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2 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • 5781 Table of Contents Rosh Hashanah 5781 A Tribute to Rabbi Hy Arbesfeld z"l Dedicated in loving memory of Dr. Harlan Daman by Carole, Gila and Avi Daman

4 Rabbi Dr. Ari Berman: Reflections on the Past, Preparing for the Future Introduction 5 Rabbi Julius Berman: A Tribute to Rabbi Hy Arbesfeld z"l

6 Rabbi Aryeh Lebowitz: From the Rabbi’s Desk – A Question of Forgiveness

8 Six Perspectives on the Yamim Noraim: Mrs. Penina Bernstein, Rabbi Rosh Hashana Tanchum Cohen, Rabbi Josh Flug, Chaya Sima Koenigsberg, PhD, Mrs. Insights Rahav Meir and Rabbi Etan Schnall

13 Rabbi : Teshuva and Rebirth

16 Rabbi Daniel Z. Feldman: The Thirteen Attributes and the of Chesed

21 Rabbi : : Learning To Say Sorry

The Thirteen 25 Rabbi Menachem Penner: The Thirteen Middot and the Symbolism of the Attributes Tallit of Mercy 36 Rabbi : Kedushas Yisroel

33 Mrs. Shoshana Schechter: The Truth Behind Emet

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3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 Introduction Rabbi Dr. Ari Berman

President, Yeshiva University REFLECTIONS ON THE PAST, PREPARING FOR THE FUTURE

remember last Rosh Hashanah the shemi`ah (hearing) have halakhic We are all uncertain. There have been thinking about and planning content. This hybrid approach not only real losses and there is enormous for the year ahead, with all of its resolves particular textual tensions in anxiety. We need to first turn to Ipossibilities and opportunities. Who our halakhic sources, it also directs us Hashem with all of our bakashot. then could have possibly imagined to a new sense of the message of the Not simply asking Him to remove us what the year would actually have in . from trouble but bringing Him into store for us? And who now could have The sound of the shofar, according our trouble. Bringing Him into our any clear sense of what lies in front of to our tradition, is the sound of tears. lives, to walk with us and carry us us in the coming year? This Yamim The representative image for these when there is no immediate end of Noraim season is like no other, because tears is the crying of a mother waiting our current challenges. And we need we live in a time like no other. How do and hoping for her son to return from to turn to each other for comfort we prepare for the upcoming chagim? and support. To bolster one another war (Rosh Hashanah 33b). Having How do we prepare for the year ahead? lived in Israel during a time of war, and unite together. Now is the time The start of every new year begins I know how these tears sound. They to think of the other. To both cry to with the blowing of the shofar. There are filled with worry, uncertainty, and listen to those who are around is a dispute among the rishonim as to concern, and anxiety. They are us. To strengthen the bonds that will which aspect of shofar is the essential guttural and inexpressible. They are help us navigate these uncharted waters. To surround ourselves with mitzvah. Rambam (Hil. Shofar 1:1), prayerful and hopeful, tinged with for example, writes that the mitzvah is dread of what could be. our family and friends, and to hear the shofar, and thus its requisite teachers, neighbors and the broader In this sense, the shofar is a tefillah blessing is “ ” (to community, and to walk through this lishmo`a kol shofar to Hashem, which includes our hear the sound of the shofar). Others, difficult time together. deepest and most personal bakashot like Rabbeinu Tam, write that the The shofar has been sounded in every (requests). But there is a second layer blessing is “ ” (on the year for thousands of years, through al teki`at shofar of the mitzvah that is revealed in Rabbi blowing of the shofar), since the actual the most triumphant and challenging Soloveitchik’s explanation. For if act of blowing is the culmination of times throughout Jewish history. It is both the teki`ah and the shemi`ah are the mitzvah (see Rosh, both the sounding of the shofar and Rosh Hashanah significant, then the mitzvah creates an 4:10). Noting the proofs that support the listening to the shofar that has image of a conversation between the each claim and the internal halakhic given us the strength and ability to toke`a and the shome`a. Of one Jew contradictions within Rambam’s not only survive but to thrive. crying out to another. And the essential codifications, Rabbi Soloveitchik ha-am yodei teruah — fortunate is the question that this mitzvah raises is — cited his grandfather, Reb Chaim, nation that understands that message Are we listening? Do we listen when who formulated a hybrid approach. of the shofar, for it is our strength and others around us are in pain? Do we According to Rabbi Soloveitchik, secret to our success. respond to our family, friends, and we only fulfill the essential mitzvah neighbors who are in need? Wishing you a ketivah ve-chatimah of listening by hearing the sound tovah. of a shofar that is produced under When considering the year ahead, Warmly, particular halakhic conditions (See this is the message that, now, more Reshimot Shiurim, Sukkah 2a). In this than in any other year, should shape Rabbi Dr. Ari Berman sense, both the teki`ah (blowing) and our consciousness. We are all in pain.

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 Remembering Rabbi Julius Berman Rabbi Hy Arbesfeld z"l Chairman Emeritus, RIETS

A TRIBUTE TO RABBI HY ARBESFELD Z"L

o me and to everyone who years ago, he convinced me to seek the education programs, where shiurim knew him, Hy Arbesfeld chairmanship of RIETS. He constantly are given by Yeshiva’s Roshei Yeshiva lived for and personified gave so much of his time and his sage and other scholars, attract hundreds of TYU, and particularly RIETS. While advice to help the entire RIETS Board students to Yeshiva’s uptown campus, everyone knows how Hy, after in serving Yeshiva. while thousands more download receiving a scholarship to attend For Hy, everything, and I mean these shiurim. Yeshiva University High School for everything, was about what’s best Hy was also very intent on making Boys, dedicated his life to paying back for Yeshiva — what’s best for the sure that Yeshiva was available to that scholarship and then some — I institution, its Roshei Yeshiva and anyone who had a desire to attend, think for every scholarship dollar he faculty, its students — and how it regardless of financial circumstances. received he paid thousands of dollars could even better in as many ways For that reason, he established back to Yeshiva — it was not just the possible. He was always focused on scholarship programs for students money he so generously donated over the importance of preparing students to attend Yeshiva College and Stern the years, but all his years of service to assume leadership roles in the College for Women as well as Yeshiva’s on the RIETS Board where he worked Jewish community and of spreading high schools. tirelessly on behalf of Yeshiva. Torah far and wide. He accomplished Putting aside for a moment Hy’s I owe a personal debt of gratitude to this in many ways. For example, over generosity to Yeshiva, which knew no Hy for getting me involved in RIETS 13 years ago Hy and his wife dedicated bounds, I will so miss his friendship, and Yeshiva. While Hy himself was the popular Sunday morning his smile, his genuine good- never chairman of RIETS, Hy was the Yom Rishon and Midreshet Yom naturedness, and his unparalleled chairman of the RIETS Nominating Rishon programs in memory of Hy’s passion for Yeshiva. Yehi Zichro Committee. It was in that role where, parents. These two weekly adult Baruch.

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 RIETS PRACTICAL HALACHAH: ROSH HASHANAH

BY RABBI ARYEH LEBOWITZ Director, The Rabbi Joseph B. Soloveitchik Semikha Program Rabbi, Beis HaKnesses of North Woodmere

FROM THE RABBI’S DESK – A QUESTION OF FORGIVENESS

Question: Ten years ago, Shimon borrowed $10,000 from Binyamin. The loan was due one year after the date of the loan. When the loan came due, Binyamin asked Shimon for the money, and Shimon responded that he was aware of the debt, but he simply did not have the money yet. Binyamin was patient and understanding. Every six months thereafter he would check in with Shimon asking for payment of the loan. Each time Shimon would simply say that he did not have the ability to pay back the loan. After years of no payment, and as the Yamim Noraim were approaching, Binyamin decided that he was uncomfortable with Shimon having to face the days of judgment with such a large debt, reasoning that the failure to pay may impact Shimon’s din in Shamayim. Therefore, on Rosh Hashana, just before davening, Binyamin said, “I am mochel the debt that Shimon owes me. Hashem, just as I have forgiven Shimon, please forgive me for anything I may have done improperly.” After Yom Tov, Binyamin was going through the mail that had arrived over the last few days, and found an envelope sent by Shimon that contained a check for the full amount of the debt. Binyamin asked if he may deposit the check, or if he must inform Shimon that he had already forgiven the debt.

Answer: When I first received this expressed to Shimon, is in fact that even a mechilah b’lev, forgiving shaila, I presented it to Moreinu binding. Second, even if we were to a loan in one’s mind, is a valid and v’Rabbeinu, Hershel Schachter ascertain that the mechilah is in fact binding mechilah, even if the fellow shlit”a, and also to Rav Yitzchak binding, it is possible that we will still still has a shtar (loan document). Zilberstein shlit”a (who subsequently allow Binyamin to deposit the check, TheSmag proves this position to be published his response in Sefer if we can be certain that Shimon wants correct based on a Gemara (Kesubos Chashukei Chemed on Nedarim daf Binyamin to do so. 104a) that says that a woman who 65b). never asked for payment, Mechilah b’Lev kesubah In order to answer this question, we even many years after her husband’s TheShulchan Aruch (Choshen Mishpat must discuss two topics. First, it is passing, is assumed to be mochel at siman 12) discusses whether one must important to understand whether a certain point, apparently even if perform an act of kinyan to effect a she never said she was . This the mechilah (forgiveness) granted mochel mechilah. TheKetzos Hachoshen cites by Binyamin, without ever being Gemara seems to indicate that she was the Misgeres Hashulchan who holds

I would like to dedicate this article l’iluy nishmas Rabbi Hy Arbesfeld z"l, whose integrity, generosity and passion for enhancing our beloved yeshiva was a daily inspiration.

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 only mochel b’lev and it is nevertheless this is an unresolved dispute, the simply didn’t want to be the cause binding. fellow who owes the money may say of Shimon’s negative judgment in that he will abide by the opinion that heaven. TheKetzos disagrees and says that we holds the is binding ( ). never find thatmechilah works with mechilah kim li Second, Rav Yitzchak Zilberstein just machshava (our thoughts). As However, in our case, it is possible that argues, it was a mistaken mechilah far as the Gemara in Kesubos, perhaps all would agree that the mechilah is not even if the mechilah preceded the when it is abundantly obvious that the binding, even though Binyamin had writing of the check, because Shimon person is mochel, there is no need for a verbalized it. TheAruch Hashulchan must have been working toward saving mechilah. Therefore, according to the (Choshen Mishpat 241:4) writes that such a significant sum for some time. Ketzos, in our case the mechilah would if the borrower had not received word Had Binyamin known that Shimon be invalid. of the mechilah, even if it were already was working toward paying back the Moreinu HaRav Schachter verbalized to others, the mechilah may loan, he would never have forgiven the still be retracted. Since Binyamin did loan. shlit”a paskened like the Misgeres not express his to anyone Hashulchan because the Nesivos mechilah The Borrower’s Desire to Pay other than Hashem, he can be Hamishpat paskens this way, and we Even if the mechilah was binding, Rav would therefore view this confident that Shimon did not know mechilah Zilberstein presents two additional as binding. In our case, though, about it. Consequently, Binyamin still reasons that Binyamin may deposit Binyamin actually verbalized his has the right to cancel his mechilah. the check. mechilah, thereby making the entire Mechilah b’Taus discussion of moot. First, , Kesubos 86, says that mechilah b’lev Another mitigating factor in our case paying back a loan is a mitzvah is that the may have been Verbal Mechilah mechilah because a person must keep their made based on a false premise, which More relevant to our discussion is word. Therefore, Shimon has a would make it no longer binding whether a verbal mechilah is binding. mitzvah to pay the money back in (see Rama, 241:2). It would seem from the preceding Choshen Mishpat order to fulfill his obligation to be Moreinu HaRav Schachter pointed discussion that it certainly is binding. honest and keep his word. However, in a case where there is a out that had Binyamin known at the Second, even if the mechilah was loan document that the lender still time of the mechilah that the check binding, we may assume that Shimon possesses, the discussion is further was already in the mail, he would not wants to pay back the loan in order complicated. have been mochel, and it is therefore a mechilah b’taus. If, however, the to maintain his good name in The Rama Choshen( Mishpat 241:2) mechilah happened a few days before business. The Gemara Bava( Metzia writes that if somebody verbally Yom Tov, then the mechilah is binding 15a) suggests that even in particular forgives a debt, the verbal forgiveness and the fellow may not cash the check. situations in which the halacha would is binding, even if the lender is still Rav Yitzchak Zilberstein, though, said suggest that there is no binding holding on to the loan document. that there is still room for leniency, for transaction, the desire for a person However, the Shach (s”k 4) writes that many reasons: to maintain his good reputation will whether a verbal mechilah is binding allow a transaction to be binding. is subject to a dispute in the First, Binyamin did not really forgive Halachic Ruling Yerushalmi and therefore remains an the debt, just the punishment that Shimon would have received unresolved issue. TheSm ”a (ibid 21) As a matter of practical halacha, rules that so long as the borrower still on account of this debt. Clearly, Moreinu HaRav Schachter shlit”a Binyamin’s persistently and diligently has the loan document, the mechilah ruled that Binyamin may deposit the is not binding, even if it were verbally asking for repayment of the loan over check since we can be certain that expressed to the borrower. Only a many years, and the timing of his had he been aware that the check (during davening on Rosh full-fledgedkinyan would affect a mechilah had already been written at the time Hashana when Shimon wasn’t even binding mechilah. Indeed, the Nesivos of his mechilah, he never would have present), indicate that Binyamin was Hamishpat (ibid 14) writes that since forgiven the debt. interested in getting paid back, but

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 SIX PERSPECTIVES ON THE YAMIM NORAIM

Carving Out our component of the process to rectify personal teshuva processes during this the sin that the Jewish people had time as well. The Rambam explains in Teshuva Journey committed. Unlike the first set of the Hilchos Teshuva 5:1, “reshus l’chol adam luchos, which Hashem carved and nesunah” — every man is endowed Mrs. Penina Bernstein inscribed for Bnei Yisrael, the second with free will — namely that everyone Campus Rebbetzin, , and Tanach Teacher, SKA High set of luchos was to be carved by has the choice to choose to be a School for Girls Moshe Rabbeinu himself on the first tzaddik or a rasha. Hashem gave each of Elul. The process of rectifying the of us this capacity, and the teshuva Following the sin of the Egel HaZahav, relationship between Bnei Yisrael process gives each of us the chance and the destruction of the first set and Hashem required Moshe’s effort to utilize this capacity to improve of the luchos, Hashem commands on behalf of the nation. In the process our ways and our relationship with Moshe Rabbeinu to carve for himself of communal teshuva toward Hashem, Hashem. a new set of luchos and then ascend human effort was necessary. Indeed, up Har Sinai for Hashem to inscribe In other words, the opportunity to it was only after Moshe carved this them. ascend up the mountain is there for new set of luchos that Moshe was each person, but we have to choose permitted to approach Hakadosh בָעֵת הַהִואאָמַר ה' אֵ לַיפְסָ ללְָך שְ נֵי לּוחֹת it. The message of“pesal lecha” teaches Baruch Hu, and to ascend up the אֲבָ נִים כָרִ אשֹנִים וַעֲלֵה אֵ לַי ההָהָרָ וְעָשִיתָ לְ ָך us that during this time period, we mountain to continue the teshuva אֲרֹון עֵ ץ. need to first invest our own effort Thereupon the Lord said to me, “Carve process. to improve and to make the choices for yourself two tables of stone like unto The necessity of human effort as part that raise us up, so we can ascend the first, and come up unto Me into the of the process to ascend back up the up the mountain, coming closer to mount and make an ark of wood.” mountain is a message that was not HaKadosh Baruch Hu. 10:1 only relevant to Moshe Rabbeinu, Rosh Hashana is the day where we This command was an essential but is critical to understanding our crown Hashem as king. It is the day

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 we recommit ourselves to embracing struggle with infertility and of her Hashana. The Mishna9 describes the relationship of “anu amecha, tearful at the Mishkan which Divine judgement on Rosh Hashana v’ata malkeinu” — that we are Your are ultimately answered with the as kol ba’ei olam overin le-fanav ki- nation, and You are our King. During birth of her son Shmuel. The haftara vnei maron — every person on Earth the month of Elul, a month in which concludes with shiras Chana, her passes before Him like a flock of “HaMelech basadeh,” the King is in the poetic response of joy and gratitude sheep. Although we are all judged field, we know that Hashem is extra for this Divine gift. simultaneously, He relates to each close, waiting for us. And yet, each one’s inner life and specific situation Why does the Gemara1 prescribe this person’s relationship with the King is and circumstances. haftara for Rosh Hashana? The classic Haftaras Chana dependent on his or her own choices. can serve to reinforce this central explanation2 relates to the narrative The King is there, the King is waiting notion. In line with our belief and portion of the haftara: Rosh Hashana and we have the amazing potential recognition that Hashem is fully aware is the day that Chana’s prayers for a during this time to choose to ascend of our unique situations and our most child were answered, as was the case3 up the mountain by carving our own for Sara as well (whose childbirth is private thoughts and decisions, our tablets through the choices that we the topic of the day’s kerias ha-Torah). preparation for Yom ha-Din ought to make. stress not only the need to upgrade Perhaps there are timely connections our adherence to His It is always possible to get on board behavioral as well between the major themes expectations of us, but as well our and improve, even now. It is never too of Rosh Hashana and the lyrical drive to revitalize our spiritual late. That's exactly the message for inner section of the haftara.Ein tzur kei- lives and reawaken our sense of this unique moment that occurs just lokeinu,4 Chana tells us at the outset connectedness to Him in our wishes, once a year. You can always improve, of her shira, there is no Rock like plans, and priorities.10 no matter where you've been all of last Hashem. Simply put, Ha-Kadosh year. It does not matter what your Elul Especially in this singular time, as Baruch Hu is the ultimate Source of so many of find ourselves unable looked like. In just another moment strength and stability in our lives. The to perform the of we will hear the shofar, and together Gemara5 adds an additional level of activities avodas we will coronate G-d. as we normally might — interpretation: ein tzayyar kei-lokeinu, Hashem no sculptor can compare to Him. As many of us may read haftaras Chana ourselves without the benefit of the Sculpture and the Gemara continues to explain, the Divine artistry that is apparent in physical presence of a minyan — it Sculptor: Rosh the internal scheme and intricacy of is critical to recognize the genuine Hashana Musings human beings is singularly remarkable significance of undiminishedinner and inspiring. avoda of the mind, the heart and on our Inner the will. As Rav has The Gemara and several midrashim6 shared in the name of the rebbes of Landscaping suggest various aspects of the Divine Ger, ein lecha davar ha-omeid lifnei design of humans which may have ha-ratzon may well mean "nothing can Rabbi Tanchum Cohen particularly inspired Chana. One stop us from wanting,” genuinely and Director and Rosh Chabura, 7 Undergraduate Chabura, and Assistant significant aspect might be the deeply desiring to live in accordance Director, Masmidim Honors Program, uniqueness of each person. As the with Hashem's will. Shiur, Wrubel Beis Gemara poetically notes elsewhere,8 כתבנו בספר החיים למענך. Katan, YU High School for Boys, and the fact that no two people have Assistant Rabbi, Congregation Beth absolutely identical features reflects Abraham, Bergenfield, NJ Endnotes a deeper reality that each person is We will preface our tefillas musaf on unique within; no two of us share an 1. Megilla 31a. the first day of Rosh Hashana with identical inner landscape. 2. Rashi, Megilla 31a, s.v. Maftirin. a haftara drawn from the opening This singularity and uniqueness of chapters of sefer Shmuel. This haftara 3. Ran, Megilla (11b in the Rif pages) based each of us is central as well to Chazal’s on Rosh Hashana 11a, quoted in Beis Yosef tells the story of Chana’s painful earliest thematic sketches of Rosh (end of siman 584).

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 4. Shmuel I 2:2. later, or we passively allow such a upon ourselves that when the crisis 5. Berachos 10a. See also Maharsha, Chidushei situation to happen. While we might passes, we will enthusiastically Agados s.v. ve-Ain Tzayar. be under duress at the time of the participate in all of the mitzvot that 6. See Mechilta end of (Shira no. 8); violation, if we would have had some were affected. Midrash Tanchuma beginning of and foresight, the duress could have been Derashos Ibn Shuib there. avoided. For that lack of foresight 7. Perhaps based on the idea in the Mechilta. and advanced preparation, we need Home Shuling: atonement. 8. Berachos 58a. See also Maharsha s.v. ve-Ain. Patience in a 9. Rosh Hashana 16a. See also, the Gemara R. Meir Dan Plotzki, Kli Chemdah Pandemic further end of 18a. (Moadim Vol. I no. 91), notes that 10. For more on the centrality of our “inner there are additional situations of Chaya Sima Koenigsberg, PhD landscape”, the chovos ha-levavos, please check duress that would require atonement. Resident Scholar, Straus Center “What I Do vs. Why I Do: A Surprising First, if we were forced into a situation for Torah and Western Thought, Insight about Intentions and Penimiyus” that we really wanted to be in. What Yeshiva University (https://www.yutorah.org/lectures/lecture. if, for example, you have a strong cfm/963084/) and “Inner Work: The Power Many people will not be in the desire to eat a cheeseburger. You of Penimiyus and Heart” (https://www. synagogue this Rosh Hashanah. then find yourself in an unusual life- yutorah.org/lectures/lecture.cfm/965233/). Others will likely attend abbreviated threatening situation that requires services and will find themselves eating a cheeseburger. Although you home for the bulk of the days. B’Onnes UV’Ratzon: may eat a cheeseburger to save your Transitioning from a Rosh Hashanah life, if you are pleased to be in this What is True centered around synagogue service to situation then atonement is required. a Rosh Hashanah centered at home Duress? Second, if you were initially forced can be difficult. It has been more into a situation that required violating than a decade since I was last in shul Rabbi Josh Flug the Torah, but as it developed, you Director of Torah Research, Yeshiva on Rosh Hashanah for more than became a willing participant, that too University's Center for the Jewish Future a brief visit to hear the shofar with requires atonement. Both of those little babies or young children in tow. situations involve duress but they also The specialvidui that we recite on While davening remains part of my involve ratzon (desire), either at the begins with the following Rosh Hashanah service, my central outset or as the process developed. confession: “avodah” of the day is not confined to That is why we sayb’onnes uv’ratzon — the Mahzor. under duress and willingly. We need על חטא שחטאנו לפניך באונס וברצון. For the sin that we sinned before You atonement for situations that involve There is a well-known idea that our under duress and willingly. onnes combined with ratzon. actions and attitudes toward others can affect how Hashem judges us. It is somewhat enigmatic that the We approach this Yom Kippur with My “avodah” on Rosh Hashanah is to very first confession we make is a very legitimate “onnes pass.” As a try to imitate Hashem and to remain for transgressions that we violated result of COVID-19, there were many patient. Be it with children, parents, under duress. We have a rule, “onnes mitzvot this past year that we couldn’t a spouse or roommate, “Don’t get Rachmana patrei” — the Torah perform and perhaps we still cannot angry,” is the mantra. We do not want exempts us from violations that occur perform. However, our “onnes pass” our missteps to “anger” Hashem. under duress. Why, then, do we need requires that it truly be onnes and We hope our past insolence will be to confess for these violations? not onnes mixed with ratzon. If our overlooked, that our shortcomings The Vilna Gaon (cited inMachzor inability to perform certain mitzvot and even outright disregard for HaGra) suggests that we can be held led to a sense of relief rather than His commands can be forgiven. In accountable for not looking ahead. We agony, we have the ability to rectify turn, we must overlook the actions may actively create a situation that that when we say “al cheit shechatanu or inactions of others that might prevents us from perform a mitzvah lefanech b’onnes uv’ratzon” and accept otherwise anger us. Surely, the sights

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 and sounds of services in shul more The Sons of : we will hear the shofar, and together easily inspire, but earthly interactions we will coronate G-d. also hold an opportunity to elevate. It’s Never Too Late The pandemic and lockdown have Mrs. Sivan Rahav Meir Why Seven revealed the obvious. Extended World Mizrachi Distinguished Visiting exposure to people in confined spaces Lecturer at the Center for Israel Studies Haftorot? can lead to increased friction, but and The Straus Center for Torah and Western Thought on Rosh Hashanah it is especially Rabbi Etan Schnall Rebbe, Stone Beit Midrash Program important not to let the pandemic get It is a very special moment: before the better of us. This is the challenge the blowing of the shofar, the Psalm, A seven-week transition marked of spending Rosh Hashanah at home, chapter 47, is sung seven times, "To by Sefirat HaOmer links Pesach to but not alone. the conductor of the sons of Korach, a . Notably, there is also a Remaining patient is not only psalm." seven-week transition from Tisha B’av to Rosh Hashana that draws pragmatic on the Day of Judgement, It is at this very moment that we must less attention. Prior to Tisha B’av, but a first step in the process of remember who Korach's sons were. three weeks of haftorot —shalosh character perfection outlined by the Korach led a rebellion against Moshe d’puranuta — are the gloomy kabbalist R. Moshe Cordovero, in and Aharon. Honor, haughtiness prophecies of churban. Beginning his 16th-century ethical work, Tomer and political interests all fueled the with Nachamu, however, Devorah. The first of the 13 Divine rebellion that ended with bitterness we reverse our direction with sheva Middot, or qualities of Hashem that and tragedy. Korach and his followers d’nechemta — seven consecutive we should emulate, is patience. As were swallowed by the earth and died. haftorot of consolation and described by Tomer Devorah on the What happened to the children of redemption.1 We are familiar with the מי א-ל כמוך words (Michah 7:18), Korach? They didn’t die. At the last preparatory nature of Sefira, engaging Hashem is so patient that even in the minute, they changed their minds. us in self-reflection and anticipation moments when we sin against Him They teach us that even today, at the of kabbalat HaTorah. Likewise, if we he does not cut us off, but “endures” last possible moment, we can repent explore the seven weeks following the insult of our sins, and continues and be saved. to provide us with life and the bodily Tisha B’av, we will find that their wherewithal to perform the very Did we properly prepare for this Haftorot indeed poise us for the acts that signify our disregard for moment of blowing the shofar? Yomim Noraim. Have we all been in an atmosphere Him! “Who is like You Hashem?” we Why seven haftorot ofnechama ? If of learning and repentance and proclaim. To swallow such insolence we signify reversal of the progression contemplation during Elul? For and to still lovingly provide. Every of destruction, wouldn't three many of us, the first of Tishrei, Rosh parent, caregiver, and friend has corresponding positive prophecies Hashanah, arrives and boom! Rosh experienced such moments. The suffice? True, Chazal teach us,midah “ Hashanah is here. What do we do? pain of being mistreated by those tova merubah,” Divine generosity What do we do just before the shofar? we provide for the most. As humans extends further than Divine To the conductor of the sons of created in the Divine image we are retribution.2 But couldn’t that be Korach, a psalm! meant to learn from Hashem’s endless symbolized with four haftorot? patience. To tilt the scales in our favor It is always possible to get on board Many explain that “nechama” means we too need to be “slow to anger,” and improve, even now. It is never too more than consolation. It denotes patient and loving in the face of late. That's exactly the message for a change of mind or perception.3 complaints and non-compliance from this unique moment that occurs just In our context, Hashem reversed those closest to us, and committed to once a year. You can always improve, His direction, as it were, from rising to the challenge of providing for no matter where you've been all of last one of din (judgement) to one of those who depend on us, even in their year. It does not matter what your Elul rachamim (mercy). However, there worst moments. looked like. In just another moment is also potential for a reversal of our

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 perceptions; what we viewed as pure li,” 5 the expression of mutual love the depths of suffering if we call din, can now, following Tisha B’av, between Hashem and Klal Yisrael.6 out to Hashem from the depths of be understood through the prism Indeed, the essence of this theme contemplation instead. Mima’amakim, of rachamim. In retrospect, we can empowers us to discern the midah a emerging from deeper consider even the tragedies in our tovah merubah and the love of Hashem consideration and deeper perception history in a new light. For example, inherent in how He guides our lives of the kindness and blessings in our Chazal emphasize that the destruction — even when, at the moment, their world and in Divine Providence; of the Beit HaMikdash was in essence events seem bleak. When we gain this these ignite a love for Hashem and a a kindness for the Jews, for the perspective, we set the stage for the realization that they are all bestowed alternative would have been their own highest level of repentance, teshuva upon us in His love. Upon that destruction.4 me’ahava — teshuva that emerges background, this psalm of teshuva is from love for Hashem. a tool to bring us to teshuva me’ahava In this light, perhaps four haftorot 8 would not suffice. True, four might This insight adds new meaning to during the Yomim Noraim. indicate Hashem’s midah tova our minhag of reciting Shir hama’alot merubah. But the additional three mima’amakim k’raticha Hashem Endnotes haftorot d’nechemta demonstrate that (Tehillim 130) between Rosh 1. , OC 428:8. we can even look back at the original Hashana and Yom Kippur. This psalm shalosh d’puranuta and adjust our of repentance beseeches God “from 2. Yoma 76a. lens to perceive their prophecies the depths” — generally understood 3. See, for example, R. Shimshon Raphael more favorably. In hindsight, our as a call to Hashem from the depths Hirsch, Beraishit 5:30. personal and communal travails are of suffering and humility. So pervasive 4. Medrash Eicha Rabba 4:14. See Rashi, also orchestrated through the loving and compelling is this human state, Kiddushin 31a and Ben Yehoyada, ibid. providence of Hakadosh Baruch Hu. halacha considers it a definitional 5. Mishna Berurah, 581. attitude of prayer.7 If so, it is most appropriate for the 6. Shir HaShirim 6:3. final four of these haftorot to serve Homiletically, Rav Eliyahu Lopian 7. See Brachot 10b and Taanit 23b. as haftorot of the month of Elul. The reveals another layer that brings 8. Kol Dodi Dofek (Elul), pg. 51. name Elul hints to “Ani l’dodi v’dodi our point to the fore. We can avert

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12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 Rabbi Michael Rosensweig Teshuva , RIETS

TESHUVA AND REBIRTH

טבילת ערב יום כפור אמר מהר"י סג"ל יש he Shulhan Arukh (Orah whenever he desires, as long he does so פוסקים לטבול אחר סעודת המפסקת בערב, Hayim 606:1) records the prior to evening, and he should not recite כי עיקר הטבילה משום תשובה היא ויותר .well-known practice to a blessing on his immersion שיקרבנה לעצומו של יום יפה הדבר… Timmerse in a mikva prior to Yom Many have advanced suggestions as וכן טבילת גר כשנתגייר טובלין אותו משום :Kippur to the objective of the immersion תשובה. ,prior to Yom Kippur.1 The Maharil יכול לטבול וללקות מתי שירצה, רק שיהיה however, offers a most striking Regarding immersion on the eve of קודם הלילה; ואינו מברך על הטבילה. One may immerse and strike himself explanation: Yom Kippur, the Maharil states that (as part of his performance of vidui) according to some posekim, one should

This essay is dedicated to the memory of Rabbi Hy Arbesfeld z"l, a wonderful neighbor and special personal friend of mine and of my wife, Professor Smadar Rosensweig, as well as of our entire and extended family. R. Arbesfeld was a rare personality who was a giant in Torah philanthropy and Jewish communal leadership. He was deeply involved and impactful in all facets of Torah life. He was incredibly idealistic and principled in his kelal work, unequivocally dedicated to advancing Torah study and the centrality of Torah values in multiple venues and frameworks. He was a marbiz Torah, a lomed Torah, and a tomekh Torah. His unbridled enthusiasm and passionate support for our yeshivah — its mission, its values, its derekh in talmud Torah and life — and his special and reciprocal bond with the Roshei Yeshiva were extraordinary. His loss is irrevocable, but his contribution is everlasting and unforgettable, and his memory will continue to inspire our yeshivah and the broader Torah community.

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 immerse in the afternoon after his se’uda ha-mafseket because the central purpose of his immersion is for the sake of repentance, and the closer his immersion is to the day (of Yom Kippur) itself the better … And so too, when a convert immerses as part of his conversion, we immerse him for the sake of repentance.2 Maharil argues that our immersion on the eve of Yom Kippur and a convert’s immersion share a common denominator: both immersions are for the sake of teshuva. undergoes the process of repentance The Yerushalmi expresses the also experiences a fundamental innovative and rule-breaking character TheDarkei Moshe (Orah Hayim 606) rebirth. of the concept of teshuva. According refers to Maharil as well but interprets to laws of cause and effect, repentance the Maharil differently: TheDarkei Moshe’s understanding compels us to question the character should be impossible. Wisdom and of the rebirth of the repentant. What Prophecy assume, sensibly, that וכתב עוד מהרי"ל )שם סי' ג( דאף על פי is the mechanism of such a rebirth and sinners must suffer the consequences שטבל בערב ראש השנה ויודע שלא ראה קרי what is its precise nature? of their sins because they cannot אפילו הכי יטבול בערב יום הכפורים משום ,uproot the past. G-d, however תשובה כגר המתגייר: The Maharil also wrote that although A response to these questions may establishes teshuva as a possibility. one who immerses on Erev Rosh be formulated through considering Repentance is based not on human ha-Shana and knows that he did the uniqueness of teshuva. The logic but on Divine logic, perhaps not experience a seminal emission Yerushalmi (Makkot 2:6) states: Divine generosity and compassion. The uniqueness of teshuva as שאלו לחכמה חוטא מהו עונשו אמרו להם afterwards, nonetheless, he should described in the Yerushalmi presses ]משלי יג כא[ חטאים תרדף רעה שאלו immerse prior to Yom ha-Kippurim for us to formulate some understanding לנבואה חוטא מהו עונשו אמרה להן ]יחזקאל the sake of repentance, just like a convert .of its mechanism in human terms יח ד[ הנפש החוטאת היא תמות שאלו .at their conversion Broadly speaking, there are two לקודשא בריך הוא חוטא מהו עונשו אמר להן ,According to the Darkei Moshe .approaches יעשו תשובה ויתכפר לו. the immersions of the eve of Yom They asked Wisdom, “What is the Kippur and a convert not only share The first approach is that the efficacy punishment of a sinner,” and it a common denominator, but the of repentance is rooted in a distinctive responded, “Sinners will chase after evil” immersion on Erev Yom Kippur view of time. While usually the (Mishlei 13:21). They asked Prophecy, is actually intended to mimic past is assumed inaccessible, the “What is the punishment of a sinner,” the immersion of the convert. novel concept of teshuva allows us and it responded, “The sinful soul will The Gemara says that a convert to redeem or even rewrite our past. perish” (Yechezkel 18:4). They asked experiences a type of rebirth, “ger Teshuva proceeds on the assumption the Holy One Blessed be He, “What is she-nitgayeir ke-katan she-nolad dami of access to the past.3 This access, the punishment of a sinner,” and He — a convert at their conversion is in turn, enables the neutralization, responded, “he should repent and attain like a new-born child” (Yevamot reconciliation, even the revision 22a). Similar to a convert, one who forgiveness.”

Find more shiurim and articles from Rabbi Rosensweig at https://www.yutorah.org/rabbi-michael-rosensweig

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 of past transgressions. Repentance transformation through the process Al ha-Teshuva and relates to the Bergsonian motivated by Divine fear (teshuvah of teshuva is limited and not absolute; theory of time. For a more extensive mei-yirah) or inspired by ahavat we cannot fully divorce ourselves treatment of this topic, see my forthcoming article titled “The Relationship Between Hashem (teshuvah mei-ahavah), each from our past. Rather, the authentic Ha-Kadosh Barukh Hu and Klal Yisrael.” It of which have the capacity to reframe ba’al teshuva is transformed while is worth noting that while the idea of this previous misconduct according to the maintaining continuity with his past, principle is particularly central and helpful in Talmud (Yoma 86b), exemplify this the constructive and the deplorable; explaining several anomalies of teshuva, it is process. his personal identity continues but is a principle that extends to all of kedushat ha- zman, and even to other categories of . also transformed in the present. For example, the notions of sippur and It is significant that the Rambam zekhirat yetzi’at Mitzrayim, the re-enactment Teshuva is not a refuge of the Aseret ha-Dibrot on Shevuot, and the (Hilkhot Teshuva 2:8) himself more general notion of zakhor which arises from legal or moral underscores this balance with his in various contexts are tied to this outlook on responsibility, but ruling that on Yom Kippur, we time. Moreover, this perspective on time also should confess all our sins, even pertains to the notions of zekhut avot and the a mechanism that transgressions from previous years; brit formulated in Deuteronomy 29:14. actually assumes greater our sins from previous years are still a 4. Rambam, Hilkhot Teshuva, 2:4. For an part of our identity, although they are extensive treatment of this perspective, accountability, allowing no longer held against us. Moreover, which the Rambam characterizes as mi-darkei ha-teshuva, see my “Mi-Darkei Ha-Teshuva: for the reconciliation we cannot and do not elude or evade The Authentic Repentance,”Kol Hamevaser concrete punishment by means of (10:2), 5-7. and sometimes even teshuva. Teshuva is not a refuge from The themes developed in that article dovetail redemption of past legal or moral responsibility, but a with the approach developed herein. mechanism that actually assumes 5. See Maharal (Netivot Olam, Netiv ha- infractions. greater accountability, allowing for Teshuva, 8:1) who argues that heresy and the reconciliation and sometimes arayot are sins that are so transformative that even redemption (avonot she-na’asot they are excluded from the process of teshuva The second understanding is that sheggagot o zekhuyot — Yoma in the human world — repentance can only teshuva is possible because teshuva 86b) of past infractions. In fact, be achieved through death. The Maharal’s contention supports the notion that even the is transformational. This view is this consideration constitutes the genuine ba’al teshuva is still connected to his subtly articulated by the Rambam. convergence of the two approaches we past; teshuva, in its fullest sense, from such The penitent transforms himself to have delineated, which conceptually defining sin would entail a total disconnection such an extent that he may declare, underpin the institution of teshuva. from the past, which is antithetical to “eini oto ha-ish, I am not that same Indeed, proportional, halakhically authentic teshuva. person…”4 If the penitent achieves mandated consequences contribute to 6. The concept ofger she-nitgayer ke-katan this comprehensive transformation, and facilitate transformational teshuva she-nolad dami, though more weighted on new legal status, also does not completely negate then he is no longer held accountable by integrating the problematic past the past. Conversion is not a pathway to avoid for sins of the past, the transgressions with an unencumbered present and No’ahide punishments, and notwithstanding of his previous religious persona. It is future.6 the new identity of the ger, there are certain this perspective that characterizes the universalist halakhot (onshin, pru u-revu, and “rebirth” of teshuva. Our past does not yerushat bekhor) which remain connected to Endnotes his past (Yevamot 22a, 48b, 62a, Sanhedrin define or undermine our present after 71b). Either way, it is worth noting that the the experience of teshuva. 1. See Tur (Orah Hayim 606) who quotes Maharil’s formulation, in contrast to the Rosh (Yoma 8:24) as entertaining the However, it is critical to emphasize Darkei Moshe’s, perceives teshuva as the possibility that the practice is due to one’s paradigm for transformation, underscoring that even as we undergo a change obligation to purify oneself prior to a holiday the component of integration with the of identity, the halakha rejects the (RH 16b). relevant parts of our past. Also see Ritva notion of a “born-again” Jew. No 2. Hilkhot Erev Yom Kippur, 3. (Ketubot 3b). 5 such concept exists in . Our 3. This is a prominent theme in the Rav’s

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 The Thirteen Attributes Rabbi Daniel Z. Feldman of Mercy Rosh Yeshiva, RIETS Instructor, Rabbi, Saadya of Teaneck, NJ

THE THIRTEEN ATTRIBUTES AND THE MITZVAH OF CHESED

he essence of the Selichos that form. Still, as the Alshich notes The Sources for the Mitzvah of service is the recitation of (Tehillim 103:7), the command is Chesed the “Thirteen Atributes not “yomru lefanai”- say before me, Tof Mercy.” However, recitation is but “perform”; the ideal is that the The word chesed“ ” is often translated only the beginning. The attributes Jews will not only speak these words, as “kindness,” but this rendition are expressed in response to G-d’s but will live them. Indeed, walking remains vague. Chesed describes an directive (Rosh HaShanah 17b) “Any in the path of G-d is the mission of attitude, a demeanor, a sensitivity, and time the Jews are sinning, they should the Jew in this world, and there is no a worldview, as well as acts of kindness perform before Me (ye’asu lefanai) in greater road map for that path than themselves. 1 accordance with this arrangement, the Thirteen Attributes. In fact, the The commandment to engage and I will forgive them.” This is imitation of G-d and the realization in acts of chesed is of undisputed modeled as a prayer, and indeed of kindness to others are intertwined, importance; the identifies the attributes are incorporated in and, in a sense, one and the same.

In memory of Rabbi Hy Arbesfeld z"l, who was a guide, a mentor, a friend, and an inspiration. There was no greater exemplar of hakaras hatov, and its enormous potential, than Rabbi Hy Arbesfeld. He did far more than express it: he was a force of nature, committing himself fully to supporting the Yeshiva that nurtured him and making sure that its best version was realized so that others could benefit as he did. The positivity he embodied, the energy he harnessed, the good humor that he carried in his magnificent efforts to advance the Torah of the Yeshiva and its faculty was a wonder to encounter. Many a RIETS event was made memorable and impactful with his personality defining the experience. His legacy of hope, potential, and inspiration will continue to speak to us when we need it the most.

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 “gemilut chasadim,” performance of 13:5) as a command to imitate the a character of active kindness and acts of kindness, as one of the three Godly attributes of active kindness mercy.11 2 referred to above.9 supporting pillars of the world. The It is impossible to The Talmud, in the name of R. Yosef, Talmud underscores this significance physically walk in the “footsteps” of cites another verse as a source for the by pointing out that incidents of the transcendent fire of the Divine imperative to perform acts of chesed: God’s chesed frame the Torah, which presence; we “walk in God’s ways” “And you shall teach them the statutes begins with God’s provision of clothes through involvement in loving- and the laws, and shall show them the for Adam and Eve ( malbish arumim kindness: way wherein they must walk, and the He clothes the unclothed) and work that they must do” (Ex. 18:20).12 אלא להלך אחר מדותיו של הקב"ה מה הוא – This verse, a portion of ’s advice מלביש ערומים דכתיב )בראשית ג, כא( ויעש concludes with His burial of Moses 3 to his son-in-law Moses, is interpreted ה' אלהים לאדם ולאשתו כתנות עור וילבישם .(kover meitim – He buries the dead) This is not merely a stylistic flourish; :by the Sages אף אתה הלבש ערומים הקב"ה ביקר חולים דכתיב )בראשית יח, א( וירא אליו ה' באלוני the fact that the Torah “begins and והודעת להם זה בית חייהם את הדרך זו ends with chesed” is not simply a גמילות חסדים ילכו זה ביקור חולים בה זו ממרא אף אתה בקר חולים הקב"ה ניחם אבלים דכתיב )בראשית כה, יא( ויהי אחרי ,point of sequence and structure קבורה ואת המעשה זה הדין אשר יעשון זו but is a dramatic declaration of the לפנים משורת הדין: מות אברהם ויברך אלהים את יצחק בנו אף אתה נחם אבלים הקב"ה קבר מתים דכתיב underpinnings of the Torah in its “[And you] shall show them”- this refers )דברים לד, ו( ויקבר אותו בגיא אף אתה קבור totality. R. Yerucham Levovitz, the to their house of life;13 “the way” - this מתים: distinguished mashgiach of the Mirrer Yeshiva, noted that this language is means the practice of loving deeds; “they Rather, [the meaning is] to “walk after” meant to convey that chesed is not must walk” - to visit the sick; “wherein” the attributes of the Holy One, blessed only the most important theme of the - to burial; “and the work” - the letter be He. As He clothes the naked, for it is Torah, it is the theme of everything; all of the law; “that they must do” - [acts] written: “And the Lord God made for of Torah, and of Creation, flows from beyond the requirements of the law. Adam and for his wife coats of leather, the value of chesed.4 The Talmud further locates an and clothed them” (Gen. 3:21), so imperative for chesed in the declaration Similarly, the teaches that mishnah should you clothe the naked. The Holy of the Jewish people upon the splitting “if there is no there is no derekh eretz, One, blessed be He, visited the sick, for it of the Red Sea: “This is my God, Torah.”5 Rabbenu Yonah suggests that is written: “And the Lord appeared unto ve-anveihu” (Ex. 15:2).14 Rabbinic derekh eretz, usually rendered as the him by the oaks of Mamre” (Gen. 18:1), sources offer many interpretations possession of refined character traits, so should you visit the sick. The Holy for the last word of this sentence; one is necessary if the Torah’s values are One, blessed be He, comforted mourners, possibility is that the word should be to take root; without , any derekh eretz for it is written: “And it came to pass read as a contraction of the phrase “ani Torah the individual studies “lacks after the death of Abraham, that God ve-hu,” or, “I and Him.” Thus, suggests 6 Along these lines, it has a home.” blessed Isaac his son” (Gen. 25:11) so Abba Shaul in the Talmud, the intent been suggested that the prominent should you comfort mourners. The Holy is, “Be like Him: Just as He is merciful placement of indicates that chesed one, blessed be He, buried the dead, for and compassionate, so you must be c is equally crucial; it is “the hesed it is written: “And He buried him in the merciful and compassionate.” beginning and end” of the Torah valley” (Deut. 34:6), so should you bury personality, and no such personality the dead. The multiplicity of sources from the can exist without it.7 This mandate to emulate God, Talmud may give the impression of redundancy, as we are told three times as an expression of the Divine “imitatio Dei,” is a core mission of Chesed that we are to imitate God through is so readily apparent that one lacking Judaism. R. Yisrael Meir Kagan, the the pursuit of compassion. R. Moshe this attribute is compared to one who “Chafetz Chaim,” observes that the Troyesh, in his ethical guide Orach fails to recognize God.8 The Talmud, commandment appears in one form or Meisharim, explains the necessity for citing R. Chama ben R. Chanina, another no less than eight times in the 10 As presented by the Talmud, this repeated instruction.15 Each of explains the verse, “After the Lord Torah. the fulfillment of this imperative the three sources addresses a distinct your God shall you walk” (Deut. is manifested in the assumption of commitment to acts of kindness.

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 Abba Shaul’s source, based on the one human and another, a mitzvah realized that God was actually with declaration at the Red Sea, teaches bein adam le-chaveiro. Abraham.24 Many commentaries note that the Jewish people devoted the fact that Abraham’s internalization This distinction is evident from the themselves, in an expression of their of the quality of to the extent classification of the commandment chesed¸ own free will, to emulate the God that he suffered anguish when in R. Elazar Azkiri’s presentation of who redeemed them from slavery, deprived of the opportunity to the mitzvah in his Sefer Charedim. and in so doing transmitted this provide hospitality,25 is emblematic of The obligation to perform acts of legacy to their descendants.16 R. Yosef the soul that strives to emulate God’s kindness as a function of imitatio Dei derives his lesson from Yitro, who chesed as a defining trait.26 is classified with “Positivemitzvot was speaking neither as a prophet nor dependent on the heart”, even though Abraham’s efforts created an attitude as a messenger of God. By necessity, it appears to call for physical action.20 transmitted to his descendants. In then, his advocacy of stemmed chesed As R. Shimon ben Chamu notes, this the silent prayer () recited from an instinctive ethical morality, is because chesed activities are the every day, we request: “Bless us, our and Moses’s acceptance of his message means to an end, the goal of creating Father…for with the light of Your arose from agreement with that a Godly personality.21 Chesed, then, countenance You gave us…the Torah instinct and sensitivity.17 Finally, R. is a necessary part of each individual’s of life and a love of chesed.” This, Chama ben R. Chanina teaches that religious development, regardless explains the Alter of Slobodka, is a the mandate of is not only a chesed of its actual effect on others; one is reference to the innate inclination voluntary commandment accepted obligated to incorporate it into one’s of the Jewish soul toward loving- by the Jewish people or an ethical natural personality. In general, the kindness, which is reflected and necessity of social responsibility, approach of is that it is enhanced by active practice.27 but an actual binding Biblical necessary to internalize the themes commandment. of mitzvot whose rationales are The Unique Quality of Divine In addition, acts of chesed are basically understood; accordingly, Chesed commanded by another famous the disposition towards chesed must source of central importance. become inherent and instinctual.22 Another aspect of chesed is elucidated Maimonides asserts that all acts of Developing such an attitude requires through careful attention to the details chesed are mandated by the verse actively pursuing areas of practice, of a specificmitzvah of chesed, that of “Love your neighbor as yourself” rather than merely passively awaiting comforting mourners, nichum avelim. (Lev. 19:18).18 Just as we would desire opportunities. Themidrash comments R. Joseph B. Soloveitchik identified others to extend kindness in our favor, to this effect on the statement a particular goal of this mitzvah that we are bidden to perform for chesed of Avimelech, King of Gerar, to impacts on its performance; a vital others. Abraham: “God is with you in all that part of comforting the mourner, he you do” (Gen. 21:22).23 According maintains, is to convince the bereaved A Multi-Tiered Imperative to one suggestion in the midrash, this that his suffering is temporary, that assessment was made after Abraham it is a small part of a masterplan of Many commentators observe relocated his tent, following the yet unrevealed nature and scope, one that the different sources for the destruction of Sodom, to Gerar, that will ultimately lead to clarity and 28 commandment of chesed create a dual- where opportunities for hospitality happiness. 19 leveled mitzvah. On the one hand, would be more plentiful. R. Henoch This perspective adds an important we are obligated to be involved in acts Leibowitz observes that although element to this mitzvah. The of kindness, to be gomlei chasadim, in Avimelech was aware of Abraham’s founding Rosh Yeshiva of Yeshivat order to imitate God, thus fulfilling many acts of kindness up to this point, Kerem B’Yavneh, R. Chaim Yaakov a requirement in the relationship it was only once he noticed the extent Goldvicht, notes that there is a between Man and God, a mitzvah bein of Abraham’s actual searching for fundamental difference between the adam la-Makom. On the other hand, opportunities to engage in chesed (in ability of a human to give comfort chesed stems from the command to this case, hospitality) that Avimelech and that of God.29 Humans, limited in “Love your neighbor,” a duty between

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 their vision, can only offer palliative contract, recommended without Conclusion comments and vague statements of necessarily being rooted in Divine support and encouragement. God, influence.33 Burial, however, an act of The prophet Michah (6:8) declares however, cognizant of the past, kindness to the departed, is a “chesed that God asks three things of us: present, and future, and of all their shel emet,” a pure, selfless act for acting with justice, loving chesed, significance, is capable of expressing which no reciprocity can be expected. and walking humbly with God. This with absolute credibility that “all Thus, it is a clear manifestation not of second task focuses on the love of that God does is for the best.”30 utilitarianism, but of Godliness. chesed rather than the practice of Accordingly, notes the , chesed; we are bidden to absorb Sefat Emet Here, too, Divinity is evident not God is labeled “ ,” the principles of kindness and Ba’al Ha-Nechamot only in the performance of the act, the “Master of Comforts.”31 compassion, to make them breathe but in the integration of a Godly and speak and sing out to the world Thus, there may be another element perspective. To a human mind, life in a brilliant symphony of ever- to acts of kindness rooted in the ends with death; noone remains to increasing devotion and realization.34 command of imitatio Dei. We are benefit from the kindness of a proper Loving chesed implies the realization bidden to imitate God’s qualities burial. However, to the Divine eye, that the degree to which one’s on two levels – first, by acting with there is a larger picture, and a wider internal bond with the values of kindness and mercy as He does, and world, wherein the departed continue loving-kindness is strengthened is the further, by performing kindness to profit. Thus, it is specifically measure of the Divine image within, in a manner that in itself strives to through such acts that God’s influence and that that image becomes more emulate the Divine, incorporating is manifest, guiding the hand of defined and more realized with every into its performance aspects particular humanity and giving meaning and gesture taken beyond oneself. to God. We tend to the needs of profundity to the human soul. others as an expression of “Love your As we said when we began, chesed neighbor,” but beyond that, we aim to transcends a simple definition. It is fulfillimitatio Dei by addressing these a feeling to possess, an attitude to needs in a style influenced by the maintain, an action to perform, a Divine. We are bidden to personality to develop, a mindset to cultivate, a habit to acquire, a Once again, this aspect is particularly imitate God’s qualities perspective to apply; it is mandatory highlighted in the context of nichum and voluntary, basic and extraordinary, avelim. Thismitzvah tends to the on two levels – first, by routine and outstanding all at once. needs of the deceased as much acting with kindness It is a birthright and an inheritance, as those of the living, and is thus and yet it is actualized only through comparable to the chesed of burial. and mercy as He personal initiative and commitment. Themidrash states that Abraham was does, and further, by The Jewish mission is to bring this praised as having attained the qualities trait to life in all its manifestations, of God when he buried his wife performing kindness and to pursue every method and every Sarah.32 This is striking; Abraham, in a manner that opportunity to do so. who performed so much kindness in his lifetime, receives singular in itself strives to This essay was adapted from the introduction to this author's The Right and the Good: commendation for an act that any Halakhah and Human Relations. relative, certainly any husband, would emulate the Divine, be expected to perform. incorporating into its Endnotes R. C.Y. Goldvicht suggests that the performance aspects other services that Abraham provided 1. See R. Boruch Simon, Imrei Boruch, Ki Tisa to humanity were those for which one particular to God. #6. could expect reciprocity, and thus 2. Avot 1:2. could be understood as part of a social 3. Sotah 14a.

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 4. Da’at Torah, Exodus, p. 297. Similarly, R. 15 . Orach Meisharim, ch. 17, Gemilut Chesed, mitzvah involves other aspects, in addition Natan Tzvi Finkel, the “Alter” of Slobodka, #1. See also ch. 3, Ahavat Re’einu, #7. to action, that are clearly “heart dependent.” notes (Or Ha-Tzafun I, p. 107) that even Note that Cherdat Kodesh cites Sefer Mitzvot 16 . As R. Asher Anshel Katz notes, the Jews though there are two other “supporting (Smag), 7, as stating that the directive realized that they received compassion that pillars” of the world, Torah and worship, the of imitatio Dei mandates “to accomplish and they did not deserve during their salvation world was sustained before the Torah was to do;” this is apparently in disagreement with from Egypt, and they therefore committed given to the Jewish people and before the the above analysis. themselves to extend similar compassion Temple was built. Apparently, the existence of to those in comparable situations. Va-Yaged 22 . Shemonah Perakim ch. 6. R. Yaakov chesed alone is enough to justify and sustain Moshe, Exodus, p. 165. Emden differs with Maimonides on this point the world. See also Avot De-Rabbi Natan, ch. (Hagahot Ya’avetz on Shemonah Perakim), as 4. 17 . See R. Yosef Shalom Elyashiv, He’arot does the Netziv, specifically in this instance Be-Massekhet Bava Metzia, p. 123, who writes 5. Avot 3:17. (Herchev Davar, Gen. 27:1). that Moshe’s acceptance of Yitro’s advice 6. See also R. Shmuel Rozovsky, Zikhron converted Yitro’s idea into a part of the Torah. 23. Gen. Rabbah 54:2 Shemuel, sichot, p. 544 and R. , Some Rishonim understand Yitro’s comments 24. Chiddushei Ha-Lev on Genesis. See also Or Imrei Barukh to Exodus, introduction. to be an expression of the commandment of Ha-Nefesh, cited in R. Moshe Avgi, Chokhmat imitatio Dei, rather than a separate source; see, 7. R. Yitzchak Isaac Breish, Mi-Shemanei Ha-Matzpun (Genesis, vol. II, #314). for example, Sefer Mitzvot Katan, #47, who Ha-Aretz, Sotah, 69. For other interpretations cites both verses as the source for the mitzvah 25 . See Rashi, Gen. 18:1, citing Bava Metzia of this passage, see Shenei Luchot Ha-Brit, of chesed. 86b. Pesachim, Ner Mitzvah, 51 and R. Yehudah Lowe (Maharal) of Prague, Netivot Olam, 18. Mishneh Torah, Hilkhot Aveil 14:1. The 26. See, for example, among many others, R. Netiv Gemilut Chasadim, ch. 1. Concerning notion that “Love your neighbor” creates a Eliyahu Meir Bloch, Peninei Da’at; R. David Maharal’s interpretation, see R. Elyakim Biblical obligation of chesed is shared by other Kviat, Sukkat David; and R. , Shlesinger, Sichot Beit Av, 66-67. Rishonim as well, such as Rabbenu Yonah. Darash Moshe, all on Gen.18:1. See his commentary to 3:2; see also 8. Avodah Zarah 17b. See Netivot Olam, ibid., 27. Or Ha-Tzafun I, 234-236. Tosefot Yom Tov; R. Yerucham Fishel Perlow, ch. 2. Biur to Sefer Ha-Mitzvot of R. Sa’adiah Gaon, 28. Quoted in the journal Mesorah V, 47. 9. Sotah 14a. positive commandment 19;and Arukh Ha- 29. Asufat Ma’arakhot, Bereishit, 47. Shulchan, Choshen Mishpat 426:3. 10. Ahavat Chesed, introduction. The sources 30. Berakhot 60b. he cites are Deut. 8:6; 10:12; 11:22; 13:5; 19 . See, for example, R. Yitzchak Hutner, 19:9; 26:17; 28:9; and 30:16. Pachad Yitzchak, , 21; R. Tzvi Shapiro, 31. Sefat Emet, Parshat Va-Yetze, 5658. Tzivyon Ha-Amudim to Sefer Mitzvot Katan, 11 . See also R. Herschel Schachter, Nefesh 32. Gen. Rabbah, 58:9 46; R. Yosef Roth, Siach Yosef III, 89; R. Ha-Rav, 59-71, for an exposition of the broad Chananyah Eizenbach, Machaneh Yosef, Sotah, 33. Asufat Ma’arakhot, Parshat , application of this mandate in the thought of #11; R. Mordechai Carlebach, Chavatzelet Ha- pp. 287-290. R. Joseph B. Soloveitchik. Sharon al Ha-Torah, Genesis, pp. 187-188 and 34. Accordingly, R. Yisrael Meir Ha- 12 . Bava Metzia 30b. 195-200. See also R. Yaakov Rosenthal, Kagan (1838-1933), known as the Chafetz Mishnat Ya’akov (Hilkhot De’ot 1:5-6) and 13 . According to Rashi (Bava Kama 100a), Chaim (“He who desires life”) after the title of Mishmanei Ha-Aretz to Sotah, 68. this is a reference to Torah study; in his his well-known tract on the laws of prohibited commentary to Bava Metzia 30b, he interprets 20 . Sefer Charedim, mitzvah 18. speech, took the phrase Ahavat Chesed (“Love this as a reference to learning the skills to earn of chesed”) from the verse in Michah as the 21 . Cherdat Kodesh on Sefer Charedim, # a living. title of his work on the principles of acts of 74. One might question the necessity for kindness. 14 . Shabbat 133b. this explanation by suggesting that the classification is appropriate because the

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20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 The Thirteen Rabbi Meir Goldwicht Attributes of Mercy Rosh Yeshiva, RIETS

לעילוי נשמת הרב חיים ארבספלד תורתך—תורת חיים ואהבת חסד. הנהגותך—הצנע לכת. אישיותך—אצילות, ענוה, יראת ד' ושמחת חיים.

SELICHOT: LEARNING TO SAY SORRY

he Shulchan Aruch, Orach before dawn to recite Selichot on the the start time, it was instituted that Chaim 581:1, states: Sunday before Rosh Hashanah. If Rosh Selichot always start at the beginning Hashanah is on Monday or Tuesday, we of the week. Second, a requires נוהגים לקום באשמורת לומר T begin on Sunday one week earlier. four days of bikur (inspection). סליחות ותחנונים, מראש חודש אלול ואילך Ashkenazi practice is to begin Regarding the mussaf korbanot of עד יום הכיפורים. הגה: ומנהג בני אשכנז אינו recitation of Selichot at least four days all the holidays, the Torah states כן, אלא מראש חודש ואילך מתחילין לתקוע “ ” — you shall offer before Rosh Hashanah. TheMishnah v’hikravtem olah אחר התפילה שחרית ... ועומדים באשמורת a burnt offering — but with regard to Berurah (6) provides two reasons לומר סליחות ביום ראשון שלפני ראש השנה. ,for this. First, there are people who the korban mussaf of Rosh Hashanah ואם חל ראש השנה שני )או( שלישי, אז fast for ten days before Yom Kippur. it states “va’asitem olah” — you shall מתחילין מיום ראשון שבוע שלפניו. make a burnt offering — meaning The custom is to awake before dawn to We may not fast on the two days of that we shall prepare ourselves as if recite Selichot from Elul Rosh Hashanah, Shabbat or erev Yom we were the korban. Therefore, we inspect until Yom Kippur. Glosses of Rama: This Kippur. Therefore, we add four days all our sins four days prior to Rosh is not the Ashkenazi custom. Rather, from before Rosh Hashanah to allow those Hashanah and repent for them. Rosh Chodesh, we begin blowing shofar fasting to recite Selichot together after morning prayers … and we awake with their fast. In order to standardize

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 would have used this one word, he הַ יֹום וַיִתְחַבֵא הָאָדָ ם וְאִ שְ תֹו מִפְ נֵי ה' אֱֹלקִ ים Kidamnucha Techilah: We First would have remained. Everything is בְתֹוְך עֵץ הַ גָן. וַיִקְרָא ה' אֱֹלקִים אֶל הָאָדָ ם Approach You Ahead of Time contingent on this one word because וַיֹאמֶרלֹו אַ יֶכָה. וַיֹאמֶר תאֶ קֹלְָך שָמַעְתִי בַגָ ן selicha means, I accept upon myself וָאִירָ א כִי עֵ ירֹם אָ נֹכִי וָאֵחָבֵא. וַיֹאמֶר מִי הִ גִ יד Thepizmon , the central prayer for the responsibility for my actions and לְָך כִי עֵ ירֹם אָתָה הֲמִן הָעֵץ אֲשֶ ר צִ ּוִיתִ יָך לְבִלְתִ י first night of Selichot for Ashkenazim .therefore I regret what I did אֲכׇל מִ מֶ נּו אָ כָלְתָ . וַיֹאמֶר הָאָדָם הָאִשָה אֲשֶ ר :on Motzei Shabbat, begins נָתַתָ ה עִמָדִ י הִ וא נָתְ נָה לִי מִן הָעֵץ וָ אֹכֵ ל. Parashat opens with a בְ מֹוצָאֵי מְנּוחָה,קִדַמְנּוָך תְחִ לָה. הַט אָ זְנְָך They heard the sound of the Lord God description of a covenant between מִמָרֹום, יֹושֵב תְהִ לָה. לִשְ מֹעַ אֶל־הָרִ נָה וְאֶ ל־ :moving about in the garden at the breezy Hashem and the Jewish people הַתְ פִלָה: אֶ ת־יְמִ ין עֹז עֹורְרָ ה, לַ עֲ שֹות חָ יִל. time of day; and the man and his wife hid קבְצֶדֶ נֶעֱקַ ד,וְנִשְחַט תְמּורֹו אָ יִל. גְנֹון נָא גִזְעֹו, אַתֶ ם נִצָבִ ים הַ יֹום כֻלְכֶם לִפְ נֵי ה' אֱֹלקֵ יכֶ ם from the Lord God among the trees of the בְ זַעֲקָם בְעֹוד לָיִל. רָ אשֵ יכֶם שִבְטֵ יכֶ ם זִקְ נֵיכֶם וְ שֹטְרֵ יכֶ ם כֹל אִ יש After the departure of the Sabbath, as garden. The Lord God called out to the יִשְרָ אֵ ל. טַפְכֶםנְשֵ יכֶםוְגֵרְ ָך ראֲשֶ בְקֶרֶב מַחֲ נֶיָך we first approach You, incline Your ear man and said to him, “Where are you?” מֵ חֹטֵב עֵצֶיָך עַ ד שֹאֵב מֵימֶ יָך. לְעׇבְרְ ָך בִבְרִ ית ה' from on High, You Who are enthroned He replied, “I heard the sound of You אֱֹלקֶ יָך ּובְאָ לָתֹו אֲשֶרה' אֱֹלקֶ יָך כֹרֵ ת עִמְ ָך הַ יֹום. upon praises, [and] hear our cry and our in the garden, and I was afraid because You stand this day, all of you, before the prayer! Raise Your mighty right hand to I was naked, so I hid.” Then He asked, Lord your God — your tribal heads, act valiantly [against our accusers] for the “Who told you that you were naked? your elders and your officials, all the men sake of [Isaac] the righteous one, who was Did you eat of the tree from which I had of Israel, your children, your wives, even bound [on the altar], and in whose stead forbidden you to eat?” The man said, the stranger within your camp, from a ram was slain — shield his descendants “The woman You put at my side — she woodchopper to water drawer — to enter as they cry to You while it is yet night. gave me of the tree, and I ate.” into the covenant of the LORD your God, Translation adapted from the Bereishit 3:8-12 which the LORD your God is concluding Metsudah Selichos Hashem asks Adam, “Where are with you this day, with its sanctions. The question is: Since we are reciting you?” and the man should have given Devarim 9:9-11 this prayer close to Rosh Hashanah, his precise location within Gan Eden, When telling us that the Jewish people not on Rosh Chodesh Elul like the but instead he answers, “I heard the were standing before Hashem, why Sephardim, how then can we say, sound of You in the garden, and I was did the Torah use the word “nitzavim” “After the departure of the Sabbath, afraid because I was naked, so I hid.” and not the more common word we first approach You ahead of time”? He never answers the question he for standing — “omdim”? TheOhr We aren’t early. We are late. We are was asked. Hashem then asks, “Did Hachaim explains that the word waiting until four days before Rosh you eat of the tree from which I had “nitzavim” implies an acceptance of Hashanah to recite Selichot. forbidden you to eat?” This is a yes or no question. Did you eat from responsibility. We find in Megillat the tree or not? Here, too, he doesn’t Rut that Boaz talks to the “nitzav al Adam Harishon’s Punishment answer the question but blames his hakotzrim” — the person supervising the farmers. Nitzav means responsible. Let us answer this question with the wife. Hashem never asked him about As such, each of us has a personal following approach: On the very same her role and yet he uses her to give responsibility for our own actions and day that Adam Harishon was created, an evasive answer. Adam ruins his for the actions of others that we can he was also judged. Our rabbis tell relationship with his wife by blaming influence. Chazal Shabbat( 54b) tell us us that he sinned on the same day her, and he ruins his relationship with that one who can influence others and he was created, and through this Hashem because he wouldn’t answer doesn’t do so is responsible for their sin, he forfeited eternal life in Gan the questions he was asked. sins. Therefore, when we say selicha“ ,” Eden. However, the reason for his we are accepting responsibility for punishment was not because he ate Accepting Responsibility what happened. from the Tree of Knowledge. Let us examine the pesukim: Adam lost his ability to remain in Gan Eden because he didn’t know how to וַיִשְמְעּו אֶת קֹול ה' אֱֹלקִים מִתְהַ לְֵך בַגָן לְרּוחַ say one word: selicha — sorry. If he

22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 Selach Lanu 34:6). Rabbi Yochanan said: Were shall be an area for you outside the camp, it not explicitly written in the verse, it where you may relieve yourself. With Reciting Selichot in Elul means saying would be impossible to say this. The verse your gear you shall have a stake, and sorry, even though it’s not easy to teaches that the Holy One, Blessed be when you have squatted you shall dig a do. In our Yamim Noraim we He, wrapped Himself in a prayer shawl hole with it and cover up your excrement. recite, “selach lanu, mechal lanu, kaper like a prayer leader and showed Moses Since the Lord your God moves about in lanu” — forgive us, pardon us, grant the structure of the order of the prayer. your camp to protect you and to deliver us atonement. What is the difference He said to him: Whenever the Jewish your enemies to you, let your camp be between selicha and mechila? Selicha people sin, let them act before Me in holy; let Him not find anything unseemly means I am sorry for what I did. accordance with this order and I will among you and turn away from you. Mechila as a noun means a tunnel. As forgive them. The verse continues: “The TheBa’al Haturim comments: a verb it means to dig. If we say we are Lord, the Lord,” I am He before a person ויתד תהיה לך על אזנך. בגימ׳ מדותי תהיה על sorry, Hashem helps us dig a tunnel to sins, and I am He after a person sins and אזנך. כלומר י״ג מדות יהיו כלי זיין שלך. get to a place of atonement. performs repentance, “God, merciful and “With your gear you shall have a stake” In our Yom Kippur Amidah, we refer gracious” (Exodus 34:6). Rav Yehuda is the same numerical value as “My to Hashem as Melech mochel v’soleach said: A covenant was made with the attributes shall be with your gear.” la’avonoteinu — the King who pardons Thirteen Attributes that they will not Meaning that the Thirteen Attributes and forgives our sins. Why is the order return empty-handed, as it is stated in should be your weapon. reversed? Why does mechila come this regard: “Behold, I make a covenant.” before selicha? Because from Hashem’s Translation adapted from The Our weapon during the Yamim Noraim perspective, mechila can come first. William Davidson digital edition of is the Thirteen Attributes. Based on If He sees that we are interested in the Koren Noé Talmud this, we can understand the closing selicha, He opens a path for us to reach Rabbeinu Chananel adds: selicha for Ashkenazim at Neilah: selicha and then atonement. תָמַ ֽ ְכ יִ ת יְתֵדֹותַ י ִב ְשֹלש ֶע ְרֵהש תֵ בֹות. ְּוב ַ שעֲרֵ י ה' ה' אני הוא קודם שיחטא האדם שכתוב דְמָ עֹות ִ כי לֹא ִנ ְ שלָבֹות. לָכֵ ן שָפַ ְֽכ ִ תי שִֽיחַ ְ פנֵי בֹוחֵ ן בו בספר החיים ואני ה' לאחר שיחטא האדם ִלבֹות. בָטּֽוחַ אֲ נִי בְאֵ ֽ ֶ הלּובִ זְכּות ְ ש ֽלֹ ֶתש אָ בֹות. וישוב בתשובה שמקבלו כאלו לא חטא. The Thirteen Midot Harachamim The Lord, The Lord, I am [the Lord] I plant my stakes with the Thirteen before a person sins and it is still written Attributes [of God], and rely on the It is very difficult to ask for in the Book of Life and I am the Lord gates of [penitent] tears, which are never forgiveness. Our hubris prevents us after a person sins and repents. [Hashem] joined; therefore, I have poured out my from lowering ourselves to the level of accepts him as if he never sinned. prayers before Him, Who searches hearts. begging for forgiveness. How do we I trust in these, and in the merit of the The Thirteen Attributes teach us that get to a point where we can properly three Patriarchs. say that we are sorry? The answer is through teshuva, Hashem accepts us the Thirteen Attributes of Mercy. as if we never sinned. The Thirteen Attributes are our stake. Just like a stake holds down a tent The Gemara,Rosh Hashanah 17b, states: The Torah gives us the following so that it doesn’t blow in the wind, instruction when we go to war: ,our stakes, the Thirteen Attributes ויעבור ה' על פניו ויקרא א"ר יוחנן אלמלא keep us grounded. This is why we כִי תֵצֵא מַחֲ נֶה לעַ אֹיְבֶיָך וְנִשְמַרְתָ מִ כֹל דָבָ ר מקרא כתוב אי אפשר לאומרו מלמד recite the Thirteen Attributes seven רָ ע... וְיָדתִהְ יֶהלְָך מִ חּוץ לַמַחֲ נֶה וְיָצָאתָ שָמָ ה שנתעטף הקב"ה כשליח צבור והראה לו times during Neilah. These Thirteen חּוץ. וְיָתֵד תִהְ יֶהלְָך עַל אֲ זֵנֶָך וְהָ יָה בְשִבְתְ ָך למשה סדר תפלה אמר לו כל זמן שישראל Attributes don’t provide forgiveness חּוץ וְחָפַרְתָהבָּה וְשַבְתָ וְכִסִיתָאֶת צֵאָתֶ ָך. כִ י חוטאין יעשו לפני כסדר הזה ואני מוחל להם from Hashem nor are they a request ה' אֱֹלקֶיָךמִתְהַ לְֵך בְקֶרֶבמַחֲ נֶָך לְהַצִילְָך וְלָתֵ ת ה' ה' אני הוא קודם שיחטא האדם ואני הוא from Hashem. Rather, through אֹיְבֶיָךלְפָ נֶיָך וְהָ יָהמַחֲ נֶיָך קָ דֹוש וְ לֹא יִרְ אֶה בְ ָך לאחר שיחטא האדם ויעשה תשובה אל רחום these, we understand the Creator of עֶרְ וַת דָבָר וְשָב מֵאַחֲרֶ יָך. וחנון אמר רב יהודה ברית כרותה לי"ג מדות When you go out as a troop against the World. He has so many reasons שאינן חוזרות ריקם. The verse states: “And the Lord passed your enemies, be on your guard against not to forgive us. We have asked for by before him, and proclaimed” (Exodus anything untoward … Further, there forgiveness so many times, and even

23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 after accepting not to sin, we continue at the various treasures and ask: “Whose toward G-d. It had a ripple effect on to sin. The Creator has given and treasure is this?” G-d would answer that the entire creation. The fact that the continues to give so many chances. it was in store for those who perform land doesn’t produce as easily and However, in His abundant mercy, the commandments. Of a different kind the rain doesn’t come as easily is all He has compassion on us after our of treasure G-d would say that it was a result of his failure to apologize. sins as before our sins. The Thirteen in store for those who raise orphans. Therefore, mankind must apologize for Attributes bring us to understand that There were a number of these treasures. desecrating what was created on the we don’t deserve anything. Everything Eventually, G-d showed him another first day, on the second day and so on. we receive from Hashem is a gift. This treasure greater than any of the previous This is what we mean when we say, idea is found in the on the first pizmon ones. When Moses inquired who this “After the departure of the Sabbath, we night of Selichot: treasure was for, G-d answered, “people first approach You ahead of time.” We ,who had various merits to their credit are not reciting Selichot early. Rather יֹוצֵר האַתָ לְכָ ל־יְצִ יר נֹוצָר. כֹונַנְתָ מֵאָז תֶרֶ ף would receive their reward (part of the we are acknowledging that part of our לְחַ לְצָםמִמֵ צָר. לְחֹונְנָם חִ נָם מֵ אֹוצָר הַמְ נֻצָר. treasures Moses had been shown first), request for forgiveness is not just from מָרֹום, אִ ם־עָצְמּו פִשְ עֵיקְהָ לֶָך. נָא סַ גְבֵם מֵ אֹוצָ ר those who did not have such merits would Hashem, Who created us on the sixth ַהמּוכָן בִ זְבּולֶָך. עָדֶ יָך לָ חֹן חִ נָם, בָאִים אֵ לֶ יָך. You are the Creator of all that is formed, receive part of this great treasure for free.” day, but we are asking forgiveness from You prepared from of old, a remedy to This is what is meant by the words: “I the entire creation. Our sin on the sixth save them from distress, by bestowing shall show favor to the ones I choose to day changed the whole order of the undeserved grace upon them from Your show favor to,” to those I decide to favor. universe and that was all our fault. Similarly, “I will have compassion to the hidden treasure. Exalted One, if the We can’t give anything to Hashem. We sins of Your congregation are great, ones I choose to show compassion.” Rabbah, Ki Tisa no. 45 can only try to restore what we ruined. strengthen them, we pray from the (adapted from a translation by R. Recognizing that He is the Giver of treasure stored in Your abode; Your Eliyahu Munk) everything removes our hubris. Then community [implores You] to grant them we can feel like a pauper who knocks Hashem will give us from this great undeserving grace as they approach You. on the door to receive charity, who treasure if we realize that we don’t Hashem saves us from distress and gives knows definitively that whatever he deserve anything. Therefore, at Neilah, us a gift when we approach Him with receives is only because it was a gift. we recite “ the sentiment that we don’t deserve l’ma’an nechdal me’oshek Only with this perspective can we yadeinu” — so that we may refrain anything, “to grant them undeserving request “milfanecha Malkeinu reikam from the theft of our hands. Are we grace as they approach You.” al teshiveinu” — Before You our King, really calling ourselves thieves? The please don’t turn us away empty. Chazal tell us the following: idea is that many times we feel that this belongs to me, “My own power The days we are engaged in teshuva וחנותי את אשר אחון באותה שעה הראה לו and the might of my own hand have are days of grace. Hashem wants us הקב"ה את כל האוצרות של מתן שכר שהן created this wealth for me.” In this to say one word — selicha. Then, it is מתוקנין לצדיקים והוא אומר האוצר הזה של מי way, we are stealing from the Almighty possible to enter Rosh Hashanah with הוא והוא אומר של עושי מצות, והאוצר הזה :because He was the one Who gave simcha as it says של מי הוא של מגדלי יתומים, וכל אוצר ואוצר, רוַיֹאמֶ לָהֶ ם לְכּו אִ כְלּו מַשְמַ נִים ּושְתּו מַמְתַקִ ים us everything. Rather, we must feel ואח"כ ראה אוצר גדול אמר האוצר הזה של מי וְשִ לְחּומָ נֹות לְאֵ יןנָכֹון לֹו כִי קָ דֹוש הַ יֹום ”that this is all from the “free treasure הוא א"ל מי שיש לו אני נותן לו משכרו ומי שאין לַאֲ דֹנֵינּו וְאַל תֵעָצֵבּו כִי חֶדְ וַת ה' הִיא מָעֻזְכֶ ם. .because we are undeserving לו אני עושה לו חנם ונותן לו מזה שנאמר וחנותי Nechemiah said to them [on Rosh את אשר אחון, וחנותי את אשר אחון למי שאני Like a Pauper Knocking on a Hashanah], “Go, eat choice foods and מבקש לחון, וכן ורחמתי את אשר ארחם. “And I shall show favor when I choose Door drink sweet drinks and send portions to to show favor, etc.” At this particular whoever has nothing prepared, for the time G-d showed Moses all the kinds of If Adam would have said “Sorry, I day is holy to our Lord. Do not be sad, reward in store for the righteous, each sinned,” he would not have lost his for your rejoicing in the LORD is the one in accordance with the deeds he had portion in Gan Eden. The sin of source of your strength.” performed while alive. Moses would look Adam Harishon wasn’t just a slight Nechemiah 8:10

24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 The Thirteen Rabbi Menachem Penner Attributes of Mercy Max and Marion Grill Dean, RIETS

THE THIRTEEN MIDDOT AND THE SYMBOLISM OF THE TALLIT

famous. What is G-d communicating Chazal, in Talmud Bavli, Rosh Hashana וַיַעֲ בֹר ה' עַל פָ נָיו וַיִקְרָא ה' אֵ-ל רַ חּום וְ חַ נּון to Moshe? The prophet has been 17b, understand that Hashem is אֶרְֶך אַפַ יִם וְרַב חֶסֶ ד וֶאֱמֶ ת. נֹצֵר חֶסֶ ד לָאֲ לָפִ ים struggling to attain forgiveness for the providing the Jewish People with נֹשֵ אעָֹון עוָפֶשַ הוְחַטָאָ הוְנַקֵ לֹא היְנַקֶ פֹקֵד עֲ ֹון Jewish People, while, at the same time, a formula and a ceremony through אָבֹות עַל בָ נִים וְעַל בְ נֵי בָ נִים עַל שִ לֵשִ ים וְעַ ל trying to understand why G-d would, which they, themselves, may achieve רִ בֵעִ ים. The L-rd passed before him and in fact, grant that mechilah. G-d does atonement in the future.1 "ויעבור ה' על פניו ויקרא": אמר רב יוחנן proclaimed: “The L-rd! The L-rd! A not offer Moshe all that he is asking אלמלא מקרא כתוב — אי אפשר לאומרו. G-d compassionate and gracious, slow for; a limited view of G-d’s ways is all מלמד שנתעטף הקדוש ברוך הוא כשליח .to anger, abounding in kindness and that the prophet can see צבור — והראה לו למשה סדר תפלה. אמר faithfulness, extending kindness to On the simplest level, the pesukim ליה: כל זמן שישראל חוטאין — יעשו לפני the thousandth generation, forgiving serve as a partial answer to Moshe’s כסדר הזה —- ואני מוחל להם. iniquity, transgression, and sin; yet He question. How does G-d judge? With does not remit all punishment, but visits tremendous mercy. G-d is more “And the Lord passed by before him and the iniquity of parents upon children and compassionate than we could ever proclaimed...” (Exodus 34:6). Rabbi children’s children, upon the third and imagine. What is Moshe supposed to Yohanan said: Were it not written in the fourth generations.” do with that knowledge? Perhaps it verse it would be impossible to say this. hese pesukim in Parshat Ki makes him better prepared to plead on [The verse] teaches that the Holy One, Tisa (Shemot 33-34) are behalf of Bnei Yisrael, should they err Blessed be He, wrapped Himself [in a Tas mysterious as they are again. prayer shawl] like a prayer leader and

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 showed Moses order of [the] prayer. He least to have our shaliach tzibbur don a Yeshiva of , whose said to him: Whenever the Jewish People tallit, just as G-d did before Moshe. 10th yahrzeit was recently observed, sin, let them act before Me in accordance suggests several reasons why the The Talmud mentions thetallit 3 with this order, and I will forgive them. requirement only regarding the shaliach tzibbur wears a tallit. There are several important details Thirteen Attributes of Mercy. Rav His first explanation applies equally to in this account. First, the Gemara Avraham Gumbiner (Magen Avraham all tefillot. Thetallit serves to cloak the specifies that G-d wrapped Himself, commentary to Shulchan Aruch, Orach identity of the prayer leader, allowing ki’veyachol, in a tallit like a prayer Chaim 18:2) quotes Rav Mordecai him to better serve as a messenger of leader. Next, we are told that the Yoffe, “theLevush, ” who says that we the people. A shaliach tzibbur stands Attributes of Mercy somehow form should not recite the Thirteen Middot before G-d not as himself, a single Jew a prayer and that through this prayer without a tallit. TheMagen Avraham with his own successes and failures, ceremony the nation could achieve himself, however, extends this practice but as a personification of the Jewish atonement. Finally, it is noteworthy to every prayer leader. After all, People as a whole. Rabbi Soloveitchik, that G-d tells us to “do” as He does, the Talmud says that G-d wrapped in his very first shiur after arriving rather than to “say” as He says. While Himself “like a shaliach tzibbur.” It in the United States, and in many this atonement ritual is described seems to be a given that every shaliach later shiurim, differentiated between as a prayer, its performance must be the silent Shemoneh Esreh, recited accompanied by some sort of action. by ten people simultaneously, and A shaliach tzibbur the repetition of the Shemoneh Esreh Rabbi Eliyahu de Vidas (Reishit said by the chazan. The former is an Chochmah, Sha’ar Ha’Anavah, chapter stands before G-d not example of “ — a 1, in the name of the Geonim) tefillah betzibbur” as himself, a single Jew prayer offered as part of a group. The explains this mysterious passage in a latter he calls “ ,” the way that not only works with the text with his own successes tefillat hatzibbur prayer of the congregation. of the Gemara, but also addresses and failures, but as a a fundamental question about the The same phenomenon, the Rav justice of forgiving serious sins in personification of the points out, exists by korbanot. If response to lip service. He focuses Jewish People as a whole. several people contribute toward a on the phrase mentioned before single sacrifice, the offering would “ya’asu lefanai” — “do before Me” be labeled as a korban shutafim — this procedure, and suggests that G-d the offering of “partners.” Every tzibbur leader should don a tallit. asks us to imitate the middot of mercy contributing member has a stake in — acting mercifully to others as we But is the reason for wearing the tallit the animal — and the offering. The hope He will do to us, and forgiving the same? Does an ordinary chazan korbanot tzibbur, however, such as the them, as we hope G-d will do for us. wear a tallit for the same reason as the daily burnt offerings, had only one We need more than a prayer service; leader of Selichot? TheChafetz Chaim “owner”: Klal Yisrael. words must be supported by actions. (Shaar Hatziyun 581:3) suggests that Chazarat hashatz is much more than a typical wears his Repeating these words again and again shaliach tzibbur the combined efforts of individual serves not only to sway G-d through tallit for “kavod ha-tzibbur,” respect for congregants. It is a singular tefillah the congregation. Somehow, donning heartfelt prayers, but to instill in us the offered by the Jewish People as a values we must assimilate and build an additional, ceremonial garment single entity. The donning of atallit lends gravitas to the and to our lives on in order to improve our chazan de-emphasizes the individuality of actions.2 the congregation he leads. But what the chazan. He is not coming before about the worn for the Thirteen On a simple level, however, the phrase tallit G-d as himself, with his own persona. Middot? Perhaps the tallit serves a “ya’asu lefanai” refers to the prayer He, like a korban tamid, has been different, or additional purpose for ritual itself. What action must we do converted into something much Selichot. while reciting the pesukim? Only one larger than the individual “parts” of possibility exists: to don a tallit, or at Rav Yehuda Amital, founding Rosh the congregation behind him. He

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 is not one of the people, selected on sins. Chazal connect the punishment another chance. To forgive, Hashem their behalf to approach G-d. He is of leprosy to the sin of . must “look past” the fact that we have the Jewish People, cloaked in a tallit, An individual who repeatedly puts sinned against him — despite all that mysteriously hidden away from view. others down is required to now lower He does for us every day and every himself. moment. While this idea is relevant to all tefillot, it is particularly important for Selichot. What about the mourner? Rav In the words of Rabbi Moshe As Rabbi Soloveitchik explained in Soloveitchik connects aveilut Cordovero (in Tomer Devorah): one of his famous teshuva derashot with repentance in a famous essay “Who is a God like You” — This (entitled “Yachid veTzibbur” in sefer Al composed by Rabbi Abraham Besdin attribute refers to the Holy One Hateshuva), our success in achieving in Reflections of the Rav, Part II: as a tolerant King Who bears atonement goes hand in hand with “Sittingshiva is doing teshuva.” The insult in a manner beyond human our connection to Klal Yisrael. An Rav explains that observing hilkhot understanding. Without doubt, nothing individual Jew has no right to demand aveilut is “not only a catharsis of is hidden from His view. In addition, mechilah. He or she has sinned, and sorrow, but also an experience of self- there is not a moment that man is not punishment is often appropriate. judgement and penitence.” nourished and sustained by virtue of the But Klal Yisrael, as an entity, can be In this spirit, the aveil, like the Divine power bestowed upon him. assured of the gift of atonement. , is obligated to cover Thus, no man ever sins against God, For this reason, congregations have himself as an act of self-negation. without — at that very moment the custom to sing the vidui litany This hachna’ah is a step toward self- [emphasis added] — God bestowing when it is recited in chazarat hashatz reflection and teshuvah. As mourners abundant vitality upon him, giving him on Yom Kippur. When said in the grieve the death of a loved one, they the power to move his limbs. Yet even silent Amidah, the vidui serves as the contemplate their own mortality, though a person uses this very vitality confession of a broken individual, facing the reality not just of a world to transgress, God does not withhold it crying out to G-d and hoping for a without their relative, but without from him. Rather, He suffers this insult reprieve from his sentence. In the themselves, and remembering that and continues to enable his limbs to repetition, however, the Jewish People their time in this world is limited. move. Even at the very moment that a as a whole turn to G-d and ask for person uses that power for transgression, mechilah. Such a request comes with a Rav Amital explains the requirement sin, and infuriating deeds, the Holy One guarantee of success. Thetzibbur sings for atifah for Selichot may very well bears them patiently ... “ashamnu, bagadnu,” to almost a merry serve a similar purpose. Thechazan ... This then, is a virtue man should tune, knowing that a single entity — signals for the kehillah they must not emulate — namely, tolerance. Even when Klal Yisrael — will find favor in the simply recite the Thirteen Middot he is insulted to the degree mentioned eyes of the L-rd. Harachamim; as we suggested earlier, they must walk in G-d’s forgiving above he should not withdraw his Atifah, wrapping one’s head with ways. Atifah does more than hide benevolence from those upon whom he a tallit or another garment, has the chazan’s individuality; it negates bestows it. additional meaning. The Gemara him altogether. He disappears into Forgiveness is granted to those who (Moed Katan 15a) tells us that a his tallit. And by doing so, he models model G-d’s behavior. As the Gemara mourner and a metzora (leper) are the behavior most necessary to be in Rosh Hashanah (17a) tells us: obligated to cover their heads. The forgiven. כל המעביר על מידותיו — מעבירין לו על כל Meiri (to Moed Katan) explains פשעיו — שנאמר "נושא עון ועובר על פשע." ?that atifah symbolizes hachna’ah, What does it mean that G-d forgives למי נושא עון? למי שעובר על פשע. submission and humility. Covering G-d is not just the judge and jury. He our face minimizes ourselves in a way is, k’viyachol, the offended party! We Whoever forgoes his reckonings similar to prostrating and putting our have sinned against Him! To forgive, with others for injustices done to him, face to the floor. Hashem doesn’t find us “innocent.” the heavenly court in turn forgoes He grants us forgiveness by being punishment for all his sins, as it is Themetzora is subjected to a period ma’avir al midotav, forgoing His stated: “He bears sin and forgives of debasement in retribution for his honor, so to speak, and giving us transgression” (Michah 7). Whose

27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 sins does He bear? The sins of one without any explanation, they would The custom to veil thekallah is who forgoes his reckonings with learn little from the process. The already mentioned in the Talmud others for injustices committed against goal of delaying punishment creates (Ketubot 17), and many reasons are him.4 an opportunity for correction and given for this practice. Some say growth. But why give people another the veil serves to hide the beauty of We are granted mechilah in return for offering others forgiveness. And to chance if they can learn nothing from the bride from the audience — and reach the point of forgiving others, the experience? If anything, poor even during the ceremony from her we need to think beyond ourselves — behavior is thus reinforced. Why future husband. Many see the veiling better ourselves when there are no of Rivkah as she prepared to meet by nullifying ourselves. Theshaliach consequences for failure? Moshe Yitzchak as the Biblical precedent tzibbur sends this message to his congregation, just as Hashem showed spells out a rationale for mechilah for this minhag. Others see the act of Moshe the way millennia ago. — not for G-d to comprehend what veiling as significant in and of itself, happened — but for the people, so symbolizing the husband’s acceptance What if, however, the prayer leader is that they can understand that they of his responsibility to clothe (cover) signaling not the tzibbur — but G-d? haven’t merited forgiveness on their his wife. What if, in addition to “reminding” own. They have sinned and they The Rema Even( HaEzer 31:2), Him of his merciful nature, the deserved punishment, were it not for quoting the Rashba, introduces the shaliach tzibbur is “reminding” G-d a host of reasons that G-d preferred idea that the bride remains veiled of another reason that He should a different approach. There is a price during erusin so she cannot get a forgive? A final explanation for the to be paid for sin, but this time, G-d good look at the ring. In one way, this tallit at Selichot relates to a different chose not to exact punishment. sort of covering — the veil worn by a may serve a quasi-halakhic function. Reciting the Thirteen Middot Rabbeinu Nissim (Ran to bride during the kiddushin ceremony. Kiddushin Harachamim helps us comprehend 3b) explains in the name of Rabbeinu How can we remind G-d of anything, the gravity of our mistakes, while Tam that a stone is traditionally not or, for that matter, convince Him maintaining hope for forgiveness. attached to the wedding ring to avoid we confusion over the real value of the“ ”,אנו מלאי עון ואתה מלא רחמים“ of anything? Those are not simple questions. But from the time of are rich in iniquity and You are rich ring. A bride might assume the ring to Avraham (when he pleaded for in mercy.” Sin is not forgotten, nor be of greater value than it truly is and Sedom) through the days of Moshe glossed over in Heaven; without G-d’s agree to give herself in marriage based Rabbeinu (seeking forgiveness for mercy, we would be lost. We must on a false assumption. Such a mistake the Jewish People’s misdeeds) and be embarrassed to fall back on G-d’s might render the entire kiddushin as a throughout history, Israelites have laid lovingkindness and that shame, as mekach ta’ut, a transaction conducted out before the Divine the reasons why much as fear of punishment, must under false pretenses, and could He should forgive. Avraham tells G-d, drive us to teshuvah. render the marriage null and void. “chalilah lecha,” it is not in Your nature Perhaps G-d showed Moshe how Wearing the veil suggests that the to kill the righteous along with the kallah agrees to not look closely at the wicked. Moshe reminds Hashem that to reveal G-d’s motivation for forgiveness. It is His nature to be slow ring, and will not base her decision punishing the Jewish People will lead to accept the kiddushin on a precise to negative public relations for G-d to anger and to give us the chance to change course. It is, as we have assumption of its value. on the world stage — “lama yomeru described, G-d’s nature to “minimize” The Rashba himself explains the Mitzrayim?” Himself, to be “maavir al middotav” kallah’s “blind acceptance” of the Perhaps, spelling out reasons why and to forgive. ring in more symbolic terms. Brides, G-d should forgive — His merciful But there is another rationale for claim the Rashba, are not terribly nature, His promises to the Avot, His cautious about the object that they mechilah that is connected to the reputation among the nations — gives are betrothed with. Perhaps one can relationship between G-d and Klal Him the “license” to give the people say that as she enters the covenant of Yisrael. And here is where the wedding another chance. Were they to commit marriage with her husband, the bride a grievous sin and simply be “let free” imagery may come into play.

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 lays the groundwork for a long-term Rav Ezra Bik (introduction to In His we have the right to ask Him to relationship that will not rise and fall Mercy: Understanding the Thirteen accept us as our Husband, flaws and on the value of a gift. Of course, even Middot) explains: Ordinary tefillah all. In this spirit, Hashem showed in a loving relationship, a husband and does not come with a guarantee. But Moshe Rabbeinu that the force of wife must work hard to please each prayer rooted in covenant is different. the covenant, the marriage between other. Little things can mean a lot in The latter begs the petitioned to not G-d and the Jewish People, arranged a marriage. But a successful marriage respond based on any merit that the through the Avot and formalized is also a covenantal one, in which mitpallel might have. And not even at Sinai, was perhaps the greatest the commitment to maintaining the as an act of chesed performed for a rationale for forgiveness. The relationship encourages both husband stranger. Rather, it recalls a covenant shaliach tzibbur, as he reminds G-d and wife to forgive certain missteps in sealed ages ago that asks G-d to allow of his lovingkindness outlined in the the context of the greater picture. for the continuation of a millennia-old Thirteen Middot, also dons a veil to The prophets frequently speak of the union despite our misdeeds. We ask remind Him of the longstanding bond relationship between G-d and His Him, in effect, not to look too closely with Klal Yisrael. Don’t look too people as a marriage. It seems that at our recent failures and instead focus closely. on the importance of the relationship the recitation of the Thirteen Middot It is noteworthy that the Gemara in in its entirety. Harachamim plays a central role in Megillah (31b) uses strikingly similar maintaining the relationship. A covenant is also made under a language to Rosh Hashana 17b in The description of G-d cloaking — chuppah. Yes, the reason might discussing the power of the offerings be a technical one — if the — and more specifically, specific or veiling — Himself with a tallit in kallah misjudges the value of the ring, the words — to guarantee atonement. Rosh Hashanah 17b is followed by a במעמדות במעשה בראשית: מנא הני מילי? statement attesting to the power of kinyan kiddushin might be invalid. But א"ר אמי אלמלא מעמדות - לא נתקיימו this procedure: in a larger sense, the covering of the שמים וארץ — שנאמר )ירמיהו לג( "אם face is the first step of the spirit of the אמר רב יהודה ברית כרותה לי"ג מדות שאינן לא בריתי יומם ולילה -חוקות שמים וארץ covenant, to commit to remain in a חוזרות ריקם שנאמר )שמות לד( "הנה אנכי לא שמתי". וכתיב )בראשית טו( "ויאמר ה' relationship despite certain offenses כורת ברית." אלהים במה אדע כי אירשנה": אמר אברהם and some legitimate complaints R. Yehuda said, “[A] covenant has been לפני הקדוש ברוך הוא "רבונו של עולם! שמא .between partners made with the Thirteen Attributes that חס ושלום ישראל חוטאים לפניך — ואתה The states that the Nation they do not return empty handed — as עושה להם כדור המבול וכדור הפלגה!" א"ל of Israel entered its covenant with it says ‘Behold I make a covenant.’” "לאו". אמר לפניו "רבש"ע -במה אדע?" אמר Hashem like “a beautiful girl who [Shemot 34:10] ליה "קחה לי עגלה משולשת". אמר לפניו has no eyes” (Zohar 2:95a). Perhaps

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29 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 Abraham that even if his descendants longtime RIETS vice-chairman and "רבש"ע! תינח בזמן שבית המקדש קיים. בזמן will sin, they will be able to achieve founding sponsor, along with his שאין בהמ"ק קיים — מה תהא עליהם?" atonement through sacrificing offerings. dear wife Anne, tibadli lechaim, of the אמר ליה "כבר תקנתי להם סדר קרבנות. Abraham said before Him: Master RIETS Torah To Go series. Hy was כל זמן שקוראין בהן - מעלה אני עליהן — of the Universe, this works out a larger-than-life figure who led by כאילו מקריבין לפני קרבן. ומוחל אני על כל well when the Temple is standing empowering those around him rather עונותיהם." The Mishna states: In the non- and offerings can be brought to achieve than taking the reins of leadership for priestly watches they read the act of atonement, but when the Temple himself. After receiving his formative Creation. The Gemara asks: From will no longer be standing, what will education at Yeshiva University and where are these matters derived, become of them? God said to him: the Rabbi Isaac Elchanan Theological i.e., why do they read the account of I have already established for them Seminary, he spent the rest of his Creation? Rabbi Ami said: To allude the order of offerings, i.e., the verses life repaying his debt of gratitude to the fact that were it not for the non- of the Torah pertaining to the halakhot with exceptional commitment and priestly watches [which were established of the offerings. Whenever they read devotion to Yeshiva. His love for as part of the sacrificial service — see those portions, I will deem it as if Torah, the Jewish People, and RIETS Taanit 27a], heaven and earth would they sacrificed an offering before is the legacy he leaves his family, the not endure, as it is stated: “Were it Me, and I will pardon them for all of community, and the talmidim of our not for My covenant day and night, their iniquities.5 great Yeshiva. I would not have set the statutes In its final step, the Gemara connects of heaven and earth” (Jeremiah a prayer service to an upholding of a Endnotes 33). God’s covenant is referring to the covenant. Words — and the prayer 1. Rashi to that Gemara connects this offerings sacrificed in the Temple, which services constructed around them שאם יזכרם :sustain the world. And with regard to procedure to fast days in particular This .ישראל בתפלת תעניתם — אינן חוזרות ריקן can bring ancient agreements to — Abraham it is written: “And he said, the forefront and assure safety even limitation, however, is not mentioned by most O Lord God, by what shall I know for sinners. In this case, reciting other Rishonim and . that I shall inherit it?” (Genesis pesukim about the offerings serves 2. A similar explanation is famously quoted 15). Abraham said before the Holy in place of actual sacrifices. Those by R. Hanoch Zundel in his commentary Eitz One, Blessed be He: Master of the words thus serve to uphold the Yosef to Sefer Ein Yaakov in the name of R. Universe, perhaps, Heaven forbid, covenant established with Avraham’s Moshe Alshich. the Jewish people will sin before descendants. In a similar fashion, the 3. See Eit Ratzon: Sichot leYamim HaNoraim, You, and You will do to them as You Selichot procedure reminds G-d of pp. 77-79). did to the generation of the Flood His covenant with Klal Yisrael and 4. Translation (in bold) and commentary and as You did to the generation assures them a clean slate for the new from The William Davidson digital edition of of the Dispersion, i.e., You will year. the Koren Noé Talmud. completely destroy them? God said to 5. Translation (in bold) and commentary him: No, I will not do that. Abraham These themes — the importance of from The William Davidson digital edition of then said before Him: Master of the the tzibbur, the need for humility in the Koren Noé Talmud. Universe: “By what shall I know our interpersonal relationships and this?” God said to him: “Take Me a an almost blind commitment to a heifer of three years old” (Genesis cause — aptly describe the life of 15). With this, God intimated to Rabbi Hyman Arbesfeld, our beloved

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YESHIVA UNIVERSITY The Thirteen Attributes Rabbi Hershel Schachter of Mercy Rosh Yeshiva and Rosh Kollel, RIETS Adapted from Rabbi Schachter's article in Rav Chesed Vol. II by Rabbi Mordechai Djavaheri

KEDUSHAS YISROEL

Preserving the Tzelem Elokim 34a teaches us that “ein haMikra yotze will learn from us the concepts of yiras and Being an Ohr LaGoyim midei peshuto” — the simple level Shamayim and emulating Hashem. 1 of interpretation is also important. This pasuk in Ki Savo is the source he pesukim in Parashas Ki In , they quote the Aderes Eliyahu for what Yeshaya HaNavi (49:6) calls Savo (28:9-10) state: Vilna Gaon as saying that the simple “ohr lagoyim” — that klal Yisroel has a meaning of the pasuk is that it refers duty in this world to show the nations T to the end of the previous pasuk — of the world the path to follow. It יְקִימְ ָךה' לֹו לְעַם קָ דֹוש רכַאֲשֶ נִשְבַע לְָך כִ י “ ” — that we v'holachta bid'rachav doesn’t mean that we show them the תִשְ מֹר אֶת מִ צְ וֹת ה' אֱֹלקֶ יָך וְהָ לַכְתָ בִדְרָ כָ יו. have to emulate Hakadosh Baruch laws of Shabbos, kashrus, and taharas וְרָ אּו כָל עַמֵי ץהָאָרֶ כִי םשֵ ה' אנִקְרָ עָלֶ יָך Hu, which the Rambam counts as a hamishpacha. Those laws are not י וְ ָ א רְ ּו מִ מֶ ךָ . (8). The Torah tells us The Lord will establish you as His holy mitzvas asei relevant to them. The idea is that we that we should preserve our people, as He swore to you, if you keep tzelem have to teach them to preserve their Elokim (image of G-d) by going in the commandments of the Lord your tzelem Elokim.2 G-d and walk in His ways. And all the the ways of Hashem and emulating The pasuk at the beginning of Parashas peoples of the earth shall see that the His attributes; then, when all of the (19:2) states: Lord’s name is proclaimed over you, and nations of the world see that we have דַבֵר אֶל כָל עֲדַ ת בְ נֵי יִשְרָאֵ ל וְאָמַרְתָ אֲ לֵהֶ ם they shall stand in fear of you. succeeded in preserving our tzelem קְ דֹשִים תִהְיּו כִי קָ דֹוש אֲ נִי ה' אֱֹלקֵ יכֶ ם. Elokim, they will learn from us how The Gemara inBrachos 6a, derives to act with yiras Shamayim. The Speak to the whole Israelite community from the verse “And all the peoples nations of the world also have tzelem and say to them: You shall be holy, for I, of the earth shall see that the Lord’s Elokim, and they can preserve that the Lord your G-d, am holy. name is proclaimed over you, and tzelem Elokim by following the ways of they shall stand in fear of you” to refer Hashem. When they see that we were We have to be kedoshim like to the shel rosh. Clearly, this is successful in preserving the tzelem HaKadosh Baruch Hu who is Kadosh, an additional level of interpretation Elokim inside of us, the Shem Hashem because we have a spark of in and not the simple understanding. that we’re called by, and that they were our neshamos. We have to preserve the However, the Gemara in Sanhedrin also created with a tzelem Elokim, they kedushah that we were born with.

36 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 Incomplete Kedushah commemorates the conversion of the is what the midrash teaches: Hashem’s Jewish People. Just like Am Yisrael kedushah is complete, and ours is not. There is a midrash, Rabbah 24, entered the covenant with Hashem We cannot fully reach that level. that serves as the basis for Rav Shimon through , , and a , milah tevilah korban Clearly, Rav thinks the Shkop’s introduction to Shaarei Yosher, so, too, the convert requires these main idea of kedushas Yisroel is gemillus which states: three components in order to convert chassadim, similar to what Hillel told (Kerisus 9a). Ma’amad Har Sinai was the prospective ger about “veahavta קדושים תהיו יכול כמוני ת"ל כי קדוש אני the geirus of Klal Yisroel, so we read lereiacha kamocha” being the whole קדושתי למעלה מקדושתכם. about the of Rus on Shavuos. “You shall be holy,” perhaps this means geirus Torah and the rest is commentary that you shall be like Me? The end of the There’s a famous midrash Yalkut( (Shabbos 31a). The Gemara Yevamos( verse states “for I am holy,” My holiness Shimoni 601) that points out the 79a) also tells us: is greater than yours. שלשה סימנים יש באומה זו הרחמנים :message of Megilas Rus והביישנין וגומלי חסדים. אמר רבי זעירא המגילה הזו אין בה לא Hakadosh Baruch Hu has a higher There are three identifying characteristics טומאה ולא טהרה לא היתר ולא איסור, ולמה level of kedushah and we can’t achieve of this nation: they are merciful, bashful נכתבה, ללמדך שכר של גומלי חסדים. that level. While the observation of the midrash is true — we cannot Rav Zeira said, this book has no [laws and they perform acts of kindness. possibly achieve the same level of of] impurity or purity, no ritual matters One of the three identifying holiness as G-d — the interpretation of what is permissible or prohibited. Why characteristics of the Jewish people is of the pasuk doesn’t seem to reflect was it written? To teach you the reward “gomlei chasadim,” and this is codified the simple meaning of the pasuk. The for those who perform acts of kindness. in Shulchan Aruch (Even HoEzer 2:2) simple meaning is that we should Perhaps these two ideas are one. The as well. The Acharonim consider the preserve the kedushah that’s already in primary attribute ofkedushas Yisroel, possibility that lacking any of the us as a function of our being created which is brought about through three, not just all of them, can make with a tzelem Elokim. Where did the conversion, is gemilus chasadim (acts one’s lineage suspect — maybe he’s Tannaim learn that it teaches us that of kindness). lacking in his kedushas Yisroel.4 Hashem has greater kedushah? Rav Shimon Shkop posits that Rav Avraham ben Meir Jacobs, in kedushah is total dedication of our Endnotes his sefer Maleh veChasser beTanach, energies and actions for Klal Yisroel. suggests that the midrash’s drasha 1. See Ginas Egoz page 186. When somebody always strives to take is based on how kedoshim tehiyu is care of Klal Yisroel, then everything 2. See “The Meaning of Am Hanivchar; writtenchaser (without a vav), while he does, even taking care of his own the Source of Anti-Semitism” (2014) on ki kadosh Ani is writtenmalei (with a TorahWeb.org. personal needs, becomes a part of vav). Hakadosh Baruch Hu’s kedushah the mitzvah of kedusha. By taking 3. He makes a similar point about how the is complete, but the level of kedushah the person who sprinkles the water mixed care of himself, he takes care of the He demands of us is one that is with the ashes of the parah aduma on rabbim who need him. When all of our incomplete.3 someone who is tamei meis meis must be actions are intended to help others, we tahor — that the word “hatahor” is written partially emulate Hakadosh Baruch chasser to indicate that even if his tahara is Kedushas Chesed Hu, whose entire creation of the incomplete it is also acceptable. Even though this isn’t included explicitly on the list of world was for the purpose of giving to We have the minhag of reading Middos ShehaTorah Nidreshes Bahem, the mankind. That’s what He wants: That Megillas Rus on Shavuos. Rav Gemara does employ it in other places as all of our actions should be sanctified well. In Kesubos 40b, the Chachamim hold Soloveitchik said in the name of for assisting others. At the same that a ketanah gets kenass except for motzi the Vilna Gaon that we read it on time, we shouldn’t crush our natural shem ra, because usually the word “na’arah” Shavuos since many details of Hilchos is writtenchasser to include even a ketana, an inclination to take care of ourselves, Geirus (the laws of conversion) incomplete na’arah. By motzi shem ra, na’arah thinking that we can reach greater are derived from the conversation is writtenmalei , so ketana is excluded. heights of Kedushah and emulating between Naomi and Rus, and Shavuos 4. See “Incomplete Kedusha” on TorahWeb.org. Hashem through total altruism. That

37 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 The Thirteen Mrs. Shoshana Schechter Attributes of Mercy Associate Dean of Torah and Spiritual Life, Stern College for Women

THE TRUTH BEHIND EMET

But Moses said to God, “Who am I that וַיֹאמֶר מִי שָמְ ָך לְאִ יש רשַ וְ שֹפֵט עָלֵ ינּו f we would sum up the underlying I should go to Pharaoh and take the Jews הַ לְהָרְ גֵנִי אַתָ ה אֹמֵר כַאֲשֶר הָרַ גְתָ אֶת הַמִ צְרִ י theme of the Yamim Noraim and ”?out of Egypt אוַיִירָ המֹשֶ וַיֹאמַר אָ כֵן נֹודַע הַדָבָ ר. Aseret Yemei Teshuva, it would Ibe change. Teshuva exists as a result He retorted, “Who made you chief and Shmot 3:11 of our imperfections as human beings ruler over us? Do you mean to kill me Rashi explains that Moshe is and our ability to reflect on our as you killed the Egyptian?” Moses was questioning both his worthiness as actions and evolve. frightened, and thought: Then the matter an emissary for Klal Yisrael, as well is known! as whether Bnei Yisrael deserves The Leadership Traits of Shmot 2:14 redemption. He continues by Moshe Rabbeinu Rashi points out that Moshes’s fear was questioning whether Bnei Yisrael will that he did not think Bnei Yisrael were listen to him and believe him. Hashem Even the greatest leader of the Jewish worthy of being redeemed. Now Moshe subtly reprimands Moshe when He people, Moshe Rabbeinu, the only realized why the Jews deserved to tells him to take his staff and cast it person ever to speak to G-d panim el suffer: they fought with each other and on the ground, where it turns into a panim (face to face), evolved in the there were informants among them. snake. Rashi points out that the stick way he related to Bnei Yisrael. In one was to show Moshe that he should When Hashem first approaches of the earliest stories about Moshe, be hit for wrongly suspecting Bnei Moshe in the next perek to go to after he demonstrates his empathy Yisrael, and the snake was a hint that Pharoah and bring the Jews out of for the Jewish slaves by intervening he was wrong in speaking lashon hara Egypt, his immediate response is: between the Jew and the Egyptian about them (Shmot 4:2-3). Even once they leave Egypt and arrive in Refidim וַיֹאמֶ ר מֹשֶה אֶלהָאֱֹלקִים מִי אָ נֹכִי כִי אֵ לְֵך אֶ ל who was beating him, he again where they complain about water פַרְ עֹה יוְכִ אֹוצִיא אֶת בְ נֵי יִשְרָאֵל מִמִ צְרָ יִם. intervenes, this time between two Jews fighting:

38 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 רוַיֹאמֶ מֹשֶה לאֶ ה' וְשָמְעּו מִ צְרַ יִם כִי הֶעֱלִיתָ :for the second time, Moshe is still and teaches them to Moshe בְ כֹחֲָך אֶת הָעָם הַ זֶה מִקִ רְ בֹו ... וְהֵמַתָה אֶ ת וַיַעֲ בֹר ה' עַל פָ נָיו וַיִקְרָא ה' ה' אֵ-ל רַ חּום וְ חַ נּון somewhat negative toward them and הָעָם הַ זֶה כְאִ יש אֶחָ ד וְאָמְ רּו הַ גֹויִם אֲשֶר שָמְ עּו אֶרְֶך אַפַ יִם וְרַב חֶסֶ ד וֶאֱמֶ ת. נֹצֵר חֶסֶ ד לָאֲ לָפִ ים :gets angry אֶת שִמְעֲָך לֵ אמֹר. מִבִלְתִ י יְכֹלֶת ה' לְהָבִיא אֶ ת נֹשֵ א עָ וֹן וָפֶשַ ע וְחַטָאָ ה וְנַקֵ ה לֹא יְנַקֶ ה פֹקֵד עֲ וֹן וַיִצְעַ ק מֹשֶה אֶ ל ה' לֵ אמֹר מָה אֶעֱשֶ ה לָעָם הַ זֶ ה הָעָם הַ זֶה אֶל הָאָרֶ ץ אֲשֶ ר נִשְבַע לָהֶ ם וַיִשְחָטֵ ם אָבֹות עַל בָ נִים וְעַל בְ נֵי בָ נִים עַל שִ לֵשִ ים וְעַ ל עֹוד מְעַט ּוסְקָ לֻנִי. בַ מִ דְ בָ ר. רִ בֵעִ ים. ,Moses cried out to the Lord, saying “What shall I do with this people? Before Hashem passed before him and And Moshe said to the Lord, Then long they will be stoning me!” proclaimed, Hashem, Hashem, G-d, Egypt, from whose midst you brought up Shmot 17:4 Compassionate and gracious, slow this nation with your power, will hear to anger and abundant in kindness … and the nations that heard will say Hashem again rebukes him and because Hashem lacked the ability to reminds him that he needs to be and truth, preserver of kindness for thousands of generations, forgiver of bring this people to the land that He had their advocate and attend to their sworn to give them, He slaughtered them needs and get them the water they are iniquity, willful sin and error and who cleanses yet He does cleanse completely, in the wilderness. requesting. TheMidrash Tanchuma Bamidbar 14:13-16 points out that here Moshe is angry but visits the iniquity of parents upon and Hashem calms him down, while children and children’s children, upon the In other words, Moshe is telling G-d later in perek 32 after Cheit HaEigel, third and fourth generations. not to destroy the Jews because it will Hashem is angry and Moshe calms Shmot 34:6-7 make G-d look bad. Moshe continues, Him. Hashem teaches Moshe to be The midrash,Rosh Hashanah 17b, invoking the Middot of Hashem an advocate for Bnei Yisrael, and a describes how G-d put on a tallit saying: וְעַתָ ה יִגְדַ ל נָא כֹחַ אֲ דֹנָי כַאֲשֶר דִבַרְתָ לֵ אמֹר. ה' selfless leader, and most important, and taught Moshe these Middot as אֶרְֶך אַפַ יִם וְרַב חֶסֶ ד נֹשֵ א עָ וֹן וָפָשַ ע וְנַקֵ ה לֹא ,the ability to forgive them when they a shaliach tzibbur. Soon afterward יְנַקֶ ה פֹקֵד עֲ וֹן אָבֹות עַל בָ נִים עַל שִ לֵשִ ים וְעַ ל transgress — a lesson Moshe learns Hashem forgives them. These Middot רִ בֵעִ ים. and demonstrates after Cheit HaEigel. are the cornerstone of teshuva and invoked throughout Selichot and And now may the strength of the Lord The Thirteen Middot tefilla on Yom Kippur. Hashem is be magnified as you have spoken saying, Harachamim again teaching Moshe how to advocate Hashem, slow to anger, abundant in for Bnei Yisrael through invoking kindness, forgiver of iniquity and willful After Bnei Yisrael sin with the Golden these attributes of G-d, which allow sin, and who cleanses … Calf, Hashem is so angry He wants for the teshuva process to exist. Bamidbar 14:17-18 to destroy them. Moshe argues Moshe is clearly using the Middot and implores G-d to remember the The Cheit Hameraglim that G-d had taught him, but at close covenant with the Avot, inspection it is clear that he does not .Moshe learns well. When Bnei Yisrael quote the Middot in their entirety זְכֹרלְאַבְרָ הָ םלְיִצְחָ קּולְיִשְרָאֵל עֲבָדֶיָך אֲשֶ ר are on the threshold of entering the He omits the word “Emet” — the נִשְבַעְתָ לָהֶם בְָך וַתְדַבֵר אֲ לֵהֶם אַרְ בֶה אֶ ת in the beginning of attribute of Truth. The Ramban זַרְ עֲכֶם כְכֹוכְבֵי הַשָמָ יִם וְכָל הָאָרֶ ץ הַ זֹאת אֲשֶ ר "כי במדת אמת היו חייבים מיתה" ,Sefer Bamidbar, and the spies return explains אָמַרְתִי ןאֶתֵ לְזַרְ עֲכֶם וְנָחֲ לּו לְ עֹלָ ם. with a negative report and convince Remember for the sake of Avraham, — according to the Attribute of Bnei Yisrael not to enter the land, Yitzchak and Yisrael, Your servants to Truth, Bnei Yisrael would be liable to Hashem once again becomes angry whom You sworn by Yourself and You told death. Furthermore, he continues, the and threatens to destroy them. them I shall increase your offspring like attribute of notzer" chesed la’alafim" — Moshe, having learned from Hashem, the stars of heaven, and the entire land of Preserver of Kindness for thousands of advocates on behalf of Bnei Yisrael; which I spoke I shall give to your offspring generations — is also omitted because but instead of using the argument of and it shall be their heritage forever. Moshe believes that middah does that he used after Cheit Shmot 32:13 zechut Avot not apply here since the land of Israel HaEigel, he uses what seems to be a was given to the Avot who loved the Later Hashem invokes His Thirteen much weaker argument, saying: land unconditionally. That gift is the Middot Harachamim for the first time

39 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 reason Bnei Yisrael are inheriting it Yona. Read at on Yom Kippur, is that according to this perspective, now, yet they are now rebelling against and one of the highlights of the tefilla the sefer should end after the third their forefathers and rejecting it. This, service over the course of the day, the perek. In the first perek, Yona is explains Ramban, is why Moshe is story demonstrates the transformative commanded by G-d to go to Nineveh, not using the stronger argument of power of teshuva. A key Ma’amar and he runs away. In the second perek zechut Avot when begging Hashem Chazal that helps shed light on this Yona is swallowed by a fish, prays to to forgive the Jews. How could he enigmatic process of teshuva is the G-d from inside, and is then spit out invoke the merit of their forefathers Yerushalmi in Makkot 2:6: to safety. In the third perek Yona goes to Nineveh and delivers the message שאלו לחכמה חוטא מהו עונשו אמרו להם when they are rejecting the very gift as he was commanded. If this book ]משלי יג כא[ חטאים תרדף רעה שאלו ?that their forefathers were given was just about doing teshuva, this לנבואה חוטא מהו עונשו אמרה להן ]יחזקאל ;And that is why Emet is omitted would be the ending. However, the יח ד[ הנפש החוטאת היא תמות שאלו Moshe believes that according to the ,story continues with the fourth perek לקודשא בריך הוא חוטא מהו עונשו אמר להן Attribute of Truth, the Jews deserved which presents a somewhat strange יעשו תשובה ויתכפר לו. to be punished and did not merit forgiveness (Ramban on Shmot 14:17- series of events that lead to a very They asked Wisdom, “What is the 20). Hashem responds to Moshe’s abrupt ending to the story. punishment of a sinner?” and it argument and the invocation of His responded, “Sinners will chase after evil” The fourth and final perek begins with Middot by saying “salachti kidevarecha” (Mishlei 13:21). They asked Prophecy, Yona feeling extremely angry. He prays — I have forgiven in accordance with “What is the punishment of a sinner?” to G-d, stating the reason he ran away your word. Ramban explains that this and it responded, “The sinful soul will in the first place: selicha — forgiveness — means the perish” (Yechezkel 18:4). They asked וַיִתְ פַלֵל לאֶ ה' וַיֹאמַר אָ נָה ה' הֲ לֹוא זֶה דְבָרִ י עַ ד suspension of punishment and that not the Holy One Blessed be He, “What is הֱיֹותִי עַל אַדְמָתִי עַל כֵן קִדַמְתִ י לִבְ רֹחַ תַרְשִ ישָ ה only will G-d not destroy the Jews, He the punishment of a sinner?” and He כִ י יָדַ עְתִ י כִי אַתָה אֵ -ל חַ נּון וְרַחּום אֶרְֶך אַפַ יִם will allow their children to inherit the responded, “he should repent and attain וְרַב חֶסֶ ד וְנִחָם עַל הָרָ עָ ה. Land of Israel. Hashem is once again forgiveness.” demonstrating the power of teshuva He prayed to the Lord, saying, “O Lord! and forgiving His people as a result of According to this Yerushalmi, without Isn’t this just what I said when I was still His Thirteen Middot, Emet included, Hashem’s magnanimous offer of in my own country? That is why I fled just as He taught Moshe back on Har teshuva, there is no opportunity to beforehand to Tarshish. For I know that Sinai. change our fate and be forgiven. These You are a compassionate and gracious various approaches to cheit — sin and God, slow to anger, abounding in The Middot Invoked in Sefer failure as described in the medrash — kindness, renouncing punishment. Yona frame the entire Sefer. Yona 4:2 Sefer Yona presents the story of This hardly seems like a reason to run There is another time in Tanach that a the navi Yona who is commanded away from his mission to bring the Navi invokes the Middot of Hashem to warn the people of Nineveh of people of Nineveh to do teshuva. But in their entirety while leaving out their upcoming destruction. Most it is precisely why he ran away; Yona Emet, and that is in Sefer Yona (4:2). believe that this story is read on Yom was afraid the people would be granted While other prophets reference G-d’s Kippur because it depicts a story of clemency and allowed to do teshuva, attributes, including Yoel (2:13), evil people (the people of Nineveh) which he believed was a falsification Micah (7:18), Nachum (1:3), and who ultimately do teshuva and of G-d’s judgment. He describes G-d Nechemiah (9:17), Yona is the only are, as a result, forgiven and escape here using some of G-d’s Thirteen one who invokes them out of anger, punishment. Some add that Yona Middot, clearly omitting the attribute not admiration. Here too, as in himself, after attempting to run away of Emet, truth, which usually follows Bamidbar, the Middot are referenced from G-d’s instructions, finally does rav chesed. His argument is similar to in the context of a lesson about teshuva and fulfills his G-d-given job Moshe’s after the sin of the spies; it’s teshuva. after his encounter with a large fish. not an inadvertent omission on Yona’s Teshuva plays a pivotal role in Sefer The problem with that understanding part. Yona’s anger is rooted in his belief

40 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781 that G-d is not “emesdik,” or truthful. sacrifice to You; What I have vowed I to Dr. Shneur Leiman who pointed The people of Nineveh sinned and will perform. Deliverance is the Lord’s! out this medrash in a shiur on Sefer deserved punishment. Actions have To Yona, this is all about truth and Yona he gave in his home.] Yona, like consequences. It is not truthful or fulfilling obligation, not the deep Moshe previously, needed to learn the fair that they can do teshuva and then irrational love G-d has for His meaning of G-d’s emet, and that within their sins magically disappear. If we creations that can erase sin and G-d’s Attribute of Truth there is room drink poison (physical or spiritual), override punishment and natural for teshuva that stems from the depths we will die. We cannot “undrink” that consequences. Yona’s entire essence, of G-d’s love for His creations. poison, or make it simply disappear, his raison d’etre, is truth, which is The story of Yona is specifically which is exactly what teshuva does even evident in his name, Yona ben read at Mincha on Yom Kippur, to sin. Yona is a man of truth. When He is so distraught in perhaps because Mincha, which .(אמתי) Amitai the boat on which he has attempted the fourth perek at the lack of God’s was established by Yitzchak who to escape from G-d is overcome by a emet that he wishes to die. The rest was a man of din, is the time of day storm and about to sink, the sailors of the perek demonstrates to Yona, when judgment is strongest, and we ask him with genuine concern what and to us, the purpose of teshuva, and are beseeching G-d to follow His to do (Yona 1:11). Yona, as a man G-d’s reasoning behind the concept rachamim, as opposed to His din, of truth, calmly tells the sailors to and creation of teshuva. Yona needs which gives us an opportunity for throw him overboard. He knows very to learn that G-d’s gift of teshuva to teshuva. At this pivotal point in the well that he is at fault and, therefore, mankind, and to all of His creations, day, immediately preceding the final must pay the consequences of his sin is not a contradiction to emet, but prayer of Neila, we are reminding (Yona 1:12). He cannot comprehend transcends emet, and is rooted in His G-d of His mercy and His purpose in the concept of G-d’s , middat hadin abundance of love for His creations; giving us the gift of teshuva. attribute of judgment, being overtaken this is, in fact, the greatest example of by teshuva, which allows consequences Chazal explain Yona’s identity as G-d’s true emet in the world. to disappear. He believes that placating the son of the Shunamit woman G-d’s middat hadin and accepting While Sefer Yona ends abruptly with who Elisha haNavi resurrected from the consequences of his actions are G-d asking Yona a rhetorical question, the dead (Melachim 2, 4:18-37). G-d’s will, and indeed this calms the most meforshim explain that shetika Ironically, Yona’s entire existence is sea. When he survives because G-d k’hoda’a, meaning Yona’s silence based on G-d’s mercy and allowance chooses to save him, and when he at the end of the story, proves that for teshuva, since in his understanding prays to G-d from within the fish in the Yona accepts and understands G-d’s of emet resurrection of the dead would second perek, he takes responsibility message. The epilogue to Medrash not be possible. Perhaps this theory is for his actions and accepts being Yona in Otzar Midrashim offers a a metaphor for our own resurrection thrown overboard. He remains a man deeper glimpse into Yona’s epiphany on Yom Kippur. G-d’s gift of teshuva of rigid truth, stating his personal by describing Yona’s emotional allows us to be reborn with a clean predicament and despair (Yona 2:4-7), reaction to G-d’s message. The slate. By recognizing the source of and expressing belief that G-d will medrash describes Yona, with tears this gift of teshuva and understanding save him, but only because he will now streaming down his face, bursting the place of deep love from whence fulfill his obligation: forth with his newfound awesome it comes, we will hopefully be more revelation of G-d’s emet and rachamim. inspired to take full advantage of this וַאֲ נִי בְ קֹול תֹודָה אֶ הזְבְחָ לְָך אֲשֶ ר נָדַרְתִ י Yona realizes that both stem from His tremendous gift that G-d offers us year אֲשַ לֵמָ ה יְשּועָתָ ה לַ ה'. deep love for His creations. [Thanks after year. But I, with loud thanksgiving, Will

The topic ofemes is most apropos in an article honoring the memory of Rabbi Hy Arbesfeld z"l. He was one of the most “emesdik” people I’ve known — always striving for truth. He supported Torah study staunchly, passionately and so proudly. I personally always felt his support and pride in my teaching, and it was a real zechut to have known him. יהי זכרו ברוך

41 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah 5781