Sarah Emerson Helfand

The Yamim Noraim bring to the forefront the opinions seem to be assuming that it is not a age-old discussion about free will vs. question of whether any of these factors predeterminism. How much of our fate and determine one’s fate, but rather which destiny in life is predetermined by God at planet alignment or day will dictate the birth and how much of it can we change? prediction. How much of what befalls us for the coming year can we decide ourselves? But after a detailed outlining of the planet alignments and predictions for those born One dimension of this question relates to during those times, the Gemara quotes whether a person’s character traits (such as Rabbi Yochanan as disagreeing with these – אֵ ין מַ זָּל לְיִשְרָּ אֵ ל how smart one is) and capabilities can be principles and declaring determined based upon the constellations. there is no constellation that dictates the Although I have never taken horoscopes fate of the Jewish people. If so, though, the very seriously, they are a fun diversion for entire Gemara is difficult to understand. If me. I always find it interesting to read about Rabbi Yochanan believes that the them in a magazine and see where I fit in. astrological predictions have no bearing My birthday makes me a Capricorn, so I am over the Jewish nation, what is the point of supposedly pre-disposed to possess certain the whole discussion in his opinion? Does he traits such as being ambitious, a workaholic, think that those statements be relegated enjoying giving to others, being dependable back to the pages of People Magazine? Are and caring, moody and suspicious. Although they meant to tell us only about the rest of I don’t fit the bill on all of these traits, I have the world aside from the Jews? Rashi always felt like the horoscopes were written explains that even Rabbi Yochanan believes in a vague enough manner that anyone that the predictions are indeed sound. could find a little piece of themselves in each However, by engaging in Tefila and Tzedaka one. (see Rashi, s.v. v’yesh), the Jewish people can change their destiny from what the "אין מזל לישראל - :What does the Torah have to say about planets dictate for them דעל ידי תפלה וזכות משתנה מזלו לטובה ." horoscopes? Does give any truth to their predictions? Interestingly, the Gemara in (156a) does present astrological Rashi here is telling us that we have two predictions for people based upon which day lifelines, if you will, that can change our of the week they were born, according to predetermined mazal in life. These two Rabbi Yehoshua ben Levi, or even based lifelines also correspond with two of the upon the time of day of their birth, three tenets of how to avert a Heavenly according to Rabbi Chanina. Regardless of decree against us for the coming year found the day or hour determination, these in Unetaneh Tokef (one of the central 1 | P a g e components of the Rosh Hashana and Yom well from the Gemara in Rosh Hashana (17b) Kippur davening). We declare toward the that declares that teshvua is so great that it end of that Tefila that we can “avert the can cause a person’s decree to be torn up if harshness of the decree” by engaging in one repents before one’s fate is sealed on Teshuva, Tefila and Tzedaka. We will return Yom Kippur for the year. to this point shortly. How does any of this discussion about It is interesting to note that astrology and prophets, astrology, predetermined fates, prophecy appear to share certain and good will, help us nowadays, given that characteristics in common concerning how we don’t have any prophets and we Jews are they relate to the future. Just as astrology not subject to astrology? And is there any dictates certain predetermined aspects of way that these ideas can help us prepare for our personalities but can still be changed the upcoming Yamim Noraim? I think that through Tefila and Tzedaka, so too the both the Gemara in Shabbat regarding Jewish prophets foretold the future but did astrology as well as the prophesies related in so to inspire people to do Teshuva and avoid Sefer Yonah provide us with the confidence the destiny predicted in the prophecy. The and inspiration to enter the season of the book of Yonah that we read on Yom Kippur Yamim Noraim knowing that we have the reminds us of this fact, where Yonah ability to change our fate. Teshuva allows us prophesizes that the city of Nineveh will be to change our prophesies, and Tefila and “overturned,” meaning destroyed – a Tzedaka save us from our astrological prediction that led the people of Nineveh to predilections. Taken together, these three do Teshuva and change their destiny. methods serve as the optimal activities to Indeed, had his prediction come true, he focus on before Rosh Hashana and Yom would have failed at his mission to enable Kippur -- Teshuva, Tefila and Tzedaka them to change their ways. together - remove the evil decree!

The Torah in Parshat Shoftim, which we read We have no planet alignment or prophesies during this past month of Elul, also discusses to hide behind, no horoscopes to blame, no the role of prophets in observing the Torah predetermined astrology charts to consider - and encourages us to follow his calling: - we are coming to G-d, beseeching him to “Hashem your G-d will raise up from your change our decree. It’s nice to learn what midst, from your brothers, a prophet like me the planet alignment at the date or hour of [Moshe], you shall listen to him” (Devarim your birth says about your personality and 18:15). But as we learn from the story of your potential, and it sure might be nice to Yonah, if a navi foresees punishment due to hear from a prophet regarding where your our sins, we do not have to take the life is headed, but ultimately we have the prophecy lying down -- we can stand up and power within ourselves to change our fight it -- with Teshuva. We can see this as attitude, control our own actions and 2 | P a g e influence our fate. As the Rambam (Hilchot ways. Rather, it is all up to us to decide how Teshuva 5:2-4) explains so eloquently, we want our lives to look. Hashem does not decree upon a person when he is born that he will be either And even if our fate is not changed, we can righteous or wicked, and nothing forces a still use Teshuva, Tefila and Tzedaka as person to conduct themselves in specific vehicles to change our attitude.

Aaron Korda

This past year has been difficult. are these three things and how do we Though we have so much to be grateful for, strengthen them? there is also profound confusion, destruction Torah. Teaching of Hashem and sickness. Can we do anything to help “God's instruction is pure, it revives make 5781 a sweet year of revealed the soul.”3 There is a connection between blessings? Torat Hashem and Teshuvah of the soul. On Rosh Hashana, we declare, Torah is compared to water. Just like water loudly, that “Through Teshuvah sustains the body, Torah revives the soul. (Repentance), Tefilah (), Utzedaka Just like water is essential to the world, (charity) we can rip up the bad decree.” 1 Torah is elemental to existence. One can change the evil degree into a good We ask Hashem every morning to decree by occupying themselves in these please make the “Words of Torah sweet in three activities on the 10 days of repentance, our mouths... so that we can know your in between Rosh Hashana and Yom Kippur. name.” We eat apples and bread with honey Similarly, “Shimon the Righteous on RH, a symbolic gesture for our hope of a was from the remnant of the Men of the sweet new year of appreciating & learning Great assembly. He would say, The World more Torah, which is sweeter than honey, stands on Three Things: Torah, Avodah and with all our hearts, which will bring us closer Gemilut Chasadim.”2 In other words, if we to Hashem! are not engaged in these three things Rashi comments that the world was consistently, according to Shimon, we are created for Reishit, another name for the contributing to the world falling down. What people of Israel and Torah4. The Midrash tells us that Hashem looked at Torah and

1 RH machzor at the end of Unetaneh Tokef 3 Psalms 19:8. This Psalm juxtaposes creation and Torah. It 2 Pirkei Avot 1:2 is interesting that this verse is the exact middle pasuk of the chapter 4 Rashi on the first word of the Torah, “Bereseheit,” 3 | P a g e

Created the world. We are given the plans Shuls, Jewish institutions and through for the construction of the world! As we Prayer. build our families & communities, we must How powerful is prayer? We say daily study the plans, ask questions and in our prayer “You are the Holy One, constantly search for meaning. A beautiful enthroned upon the of Israel!”7 Rashi on Leviticus 1:10, says, sometimes Our 3 tefilot are in place of the there are new paragraphs in the Torah, so Tamid which was brought on behalf that even Moshe can pause, contemplate of all of Israel to forgive their sins. Korban and find new meaning. comes from the root Karov – to be close. We have a teaching that “Torah The remaining letter of Korban- Nun- Scholars increase peace in the world, as it numerically equals 50. There are 50 letters in says, “And all your children will be students the 12 tribes8. We pray in the plural, as we of Hashem and your children will have join on a spiritual plain with the entire nation peace.” Do not read Banayich, your children, of Israel to praise and thank Hashem on but rather Bonayich, your builders.”5 We are Rosh Hashana and beseech forgiveness on all Hashem’s children & can all be Torah Yom Kippur. Scholars. By learning Torah, we can help the Our prayers can strengthen the Creator build a world of peace! entire world and cause blessings from There is an infinite amount of Torat Hashem– as we say daily in the second Emet available. It’s gone viral with zoom paragraph of Shema. Even if we are not in a classes and Sefaria. By learning Torah, we minyan, we can pour out our hearts to the can help our souls return to a happy Master of the Universe in our own words or equilibrium. from the siddur! Avodah. Service. Avodah, also means Mitzvot. Every Avodah can be translated as Temple time we do a Mitzvah and make a blessing, service but it can also mean prayer6 and we are declaring that Hashem created the observance of Mitzvot. Shimon was a world and still runs the show. We can also celebrated Kohen Gadol in the second learn the laws of korbanot and the temple – temple period during the height of the truly Torah study for its own sake! Greek Empire under Alexander. Tradition Gemilut Chasadim. Act of Kindness. records the daily miracles that happened in When we realize that everything the Holy Temple during the period of his comes from Hashem, we will be inclined to Service and that he rebuilt the walls of share a bit of all we have with others. Olam Jerusalem, and repaired damage done to the Chesed Yibaneh.9 Temple. A true servant of Hashem. Today The numerical value of all, (Kol), is 50, we can Serve Hashem by building up our the same as all the letters of the 12 tribes

5 (Isaiah 54:13). Berachot 64a 8 The 12 tribes were on the Avnei Shoam, the stones affixed 6 (Tannit 2a) service of the heart to the shoulders of the High Priest’s Apron 7 (Tehilim 22:4). 9 Psalms 89:3 4 | P a g e combined. All Jews are responsible for each understanding to all their practitioners”10 - other - Kol Yisrael Arevim zeh lazeh. We are the purpose of learning Torah is Teshuvah likewise responsible to help all the needy of and Maasim Tovim for their own sake. If the world. one’s pursuit of Torah wisdom is not to The entire exodus saga is given as perform acts of kindness but to put others the reason for many of our commandments down it is preferable for him had he not involving helping the needy, so we can been created.11 understand what they are going through and It is also taught, “One moment of remember how invigorating it felt to be repentance and good deeds in this world is redeemed after so much subjugation. worth more than the entire world to When my Grandma Mathilda Battino come.”12 Pardo, A”H, a survivor of Auschwitz, was Micha (6:8), tells us, “What does asked what she would like to pass on to her Hashem require of you? Merely to do justice children and grandchildren about her and love Chessed.” Not just to do Chesed, experiences and about being a Jew? She but to love chesed. answered – “I want to tell them that I’m There is so much opportunity now to proud of the Jewish people and I like my help our brothers and sisters daily. Our faith and they should be proud [of] what Father in Heaven receives the most joy when they are and they should continue our faith his kids are getting along. We can help a They should have their children and friend learn, we can do mitzvot together and grandchildren and they should teach them for each other, and give of our own money and respect each other… what else I can and time to those in need. The Torah say.” explicitly promises that one who gives My Grandmother was a Romaniote charity will see increased blessings. Jew from Ioannina, Greece, one of the oldest The Rabbis teach that one who Jewish communities on record, dating back forgives his friend will be forgiven. One who to the second temple period, when has the capacity to show his friend kindness Alexander the Great was in power and even when they don’t deserve it. But if we Shimon was the Kohen Gadol! So, she says can’t forgive, we awaken the divine attribute simply, love your faith, practice it and of judgement and Hashem will look at our respect each other. That’s how her family deeds more closely. and community survived, relatively intact, May we all merit a year of blessing, with this tradition for over 2,300 years. health, and redemption! “The beginning of wisdom is the fear of HASHEM — good

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Communal Responsibility in Covid Times Tali Jacobson Koschitzky

The Shabbat before Rosh Hashana we read cements in the ethos of the nation the idea the Parashiot of Nitzavim and Vayelech. of collective responsibility. Both of these parshiot deal with Moshe coming to terms with the fact that he will Parshat Vayelech begins with: not be entering Israel and his subsequent וַיֵֶ֖לְֶך מֹשֶֶ֑ה רוַיְּדַבֵֶ֛ אֶ ת־הַדְּ בָרִֹ֥ ים הָאֵֶ֖לֶ ה אֶ ל־כָל־ ׃יִשְּרָאֵֹּֽ ל preparation for this transition. In Parshat Nitzavim, In one of Moshe’s last speeches to And Moshe went and spoke these things to Bnei Yisrael, Moshe states: all of Bnei Yisrael. But where did Moshe go? Wasn’t he already לֹֹ֥אאִתְּ כֶֶ֖ם לְּבַדְּ כֶֶ֑םאָ ינֹכִִ֗ כֹרֵ ת֙ אֶ ת־הַבְּרִִ֣ ית הַ זֹֹּ֔את וְּאֶ ת־הָאָלֶָ֖ה הַ זֹֹּֽ את׃ כִ י֩ אֶ ת־אֲשֶֶׁ֨ ריֶשְּ נ֜ ֹו פִֹ֗ ה עִמָ֙נו֙ in front of all of Bnei Yisrael saying his final עֹמִֵ֣דהַיֹֹּ֔ום לִפְּנֵֶ֖י ה speech to them? The Ibn Ezra explains that אֱֹלהֵֶ֑ ינו וְּאֵֶׁ֨ תאֲשֶֹ֥ ר אֵינֶ ֶּ֛נו פֶֹ֖ ה עִמָֹ֥נו הַיֹּֽ ֹום Moshe went to each Shevet, one by one, and “I make this covenant, with its sanctions, not informed them that he was going to die, in with you alone, but both with those who are order that they not be frightened and in standing here with us this day before the order to ensure that they had respect for LORD our God and with those who are not Yehoshua, his replacement. Rav Samson with us here this day.” Raphael Hirsch says that these words a humble ,עניו emphasize how much of an Who are the people who are “not with us person, Moshe was. Moshe, in effect, lowers here on this day?” Are they the members of himself by going to each tribe, one by one, the generation who have already died? Or to speak with each of them. Moshe, who is are they all of us-- the generations who already facing the impossible reality of not came after the people who were just about being able to enter Eretz Yisrael, steps out to enter the Land of Israel? Rashi, Sforno, of his own struggle and makes extended and Ibn Ezra all comment that Moshe is effort to contact and connect with each referring to future generations of Am shevet individually and enable a smooth Yisrael. Though that idea brings along with it transition into Eretz Yisrael, albeit without many complicated issues, chief among his physical presence. This theme of them, how can one make a promise on collective responsibility and personalized behalf of an, as yet, non-existent being, it connection continues with the mitzvah of does enforce the idea that one generation's Hakel-- when all are commanded to come actions are responsible not only for what together and hear the Torah: הַקְּהִֵ֣לאֶ ת־הָעִָ֗ם הָֹּֽ אֲנָשִִׁ֤ יםוְּהַ ּנָשִ ים֙ וְּהַטַֹּ֔ ףוְּגֵרְּ ךֶ֖ happens for themselves, but, for future אֲשִֶ֣רבִשְּ עָרֶֶ֑יך לְּ מֶַׁ֨עַן יִשְּמְּע֜ ו ולְּמִַ֣עַ ן ויִלְּמְּדִ֗ וְּיָָֹּֽֽרְּ או֙ generations as well. In doing so, Moshe

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though we all now have something in אֶ ת־האֱֹלֹּֽהֵיכֶֹּ֔ ם וְּשָֹּֽמְּרִ֣ ולַעֲשֹּ֔ ֹות אֶ ת־כָל־דִ בְּרֵֶ֖י ,common--something, that in normal times ׃הַ תֹורָֹ֥ההַ זֹֹּֽ את would bring with it the opportunity to make “Gather the people—men, women, children, connections, the pandemic forces us to and the strangers in your communities—so retreat and to burrow more into ourselves that they may hear and learn to revere the and into our families than ever before. Elul LORD your God and to observe faithfully and the Yamim Noraim are a naturally every word of this Teaching.” introspective time. When we stop to think Here, Moshe stresses the importance of about what we have done and how we can bringing people in. Gather those in your improve on ourselves. This year, let’s make community in order to spread and teach an effort to realize our commonalities and Torah. Don’t rely on other people to come to think of creative ways to leave our own you, rather make the effort to bring others individual bubbles and make a conscious in. effort to give people comfort and support in these unprecedented times. As Moshe’s The Covid pandemic has created a actions show us, we have a responsibility remarkable truth. For the first time, since both on the communal level and on the creation, every human being in the world personal level. We have spent the past has something in common besides their seven months in isolation - now is the time humanity. And for the first time, since the to step out of our own introspection and giving of the Torah, all of us as Jews are focus on how we can elevate ourselves and experiencing the same event. Ironically, others. Ketiva V’ chatima Tova.

Daniel Lapson

The month of Elul is commonly broken down the goodness of my heart or do I have an to stand for ‘Ani L’Dodi V’L’Dodi Li’ which ulterior motive? ארְ ֵ֗ ה א ָֽ נֹכ ִ֛י נֹת ֵ֥ ן means ‘I am to my beloved and my beloved Parashat Re’eh begins with Behold, I set“ – ל נפְ יכ ֶ֖ם הַיּ֑ ֹום בְר כ ֶ֖ה לּוקְ ל ָֽה .is to me One must ask themself, “Am I only doing before you today a blessing and a curse. The this act (presumably a mitzvah) in order to Bracha (blessing) is that you should listen get that ‘L’dodi’ back? In other words, are My Miztvot. The Klalla/curse is if you do not my intentions pure and am I doing it out of listen to ‘My Mitzvot’ and go off the Derech,

7 | P a g e but go on a more selfish path where you Often times in our lives we are faced with serve your personal desires. various challenges, whether it is Bein Adam L’Makom or Bein Adam L’chaveiro and we The Netivot Shalom points out that the are constantly searching for answers. A lot Pasuk mentions what the Bracha and Klalla of the time we decide to take the path that is are but now how to get them. So what is the best for ourselves, i.e. the selfish path – Bracha? which may distance you from what is actually the right thing to do. In Mesechta Megilla – Perek Rishon/Sheni there is an Agadatta of a blind man walking So what is the Bracha? around his town at night holding a torch. In By doing the Miztvot, by doing the right those days, people used a torch to see, so thing without thinking about how it benefits why was this blind man using a torch. It was ‘me’ – you get the Bracha of getting closer to not for himself to see, it was for others to Hashem, you get that L’dodi back that you see him/he wanted to be seen. Each of us seek so much. This Rosh Hashana should can relate to the blind man, we are always bring us all the Bracha of strengthening that looking for that ‘L’Dodi Part’. relationship with Hashem

Adam Lewis

Yom Kippur is a chag of opposites. It wins Years ago, I attended a shiur by Rabbi the prize for the most time we spend Nehemiah Langer at the home of Marty and standing in prayer, yet it is also the day Evey Pollack. We were studying Sefer when we bow down lowest to the ground Hachinuch and had just started learning the (during the Avodah). We are bent over in mitzvot in Acharei Mot. The third verse of shall (בזאת) contrition as we klap our chests hundreds of the parsha begins, “With this times over the course of 25 hours, yet we are Aharon come into the Sanctuary.” The next exultant as we sing about the Kohen Gadol verse explains that “this” refers to the exiting the Holy of Holies. sacrificial offerings that Aharon brought In a word, Yom Kippur is about Balance. And with him. But perhaps Aharon entered the there is a hint in the Torah that Aharon Sanctuary with something else besides a bull Hakohen was aware of this balance starting and a ram. with the very first Yom Kippur. Rabbi Langer quoted a source that explained .this) is 408) ”זאת“ that the gematria of

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There are three words that are often can’t fast for 30 hours so that we can skip associated with Yom Kippur: Teshuvah, over and and jump straight Tefillah, and Tzedakah. to Neilah. We need to be balanced in our observance of Yom Kippur. .(fast) צֹום Teshuvah is represented by our voice). And what we do on Yom Kippur propels us) קֹול Tefillah is recited with the through the rest of the year. In the world of (money) מממֹון Tzedakah is given through COVID, many of us find ourselves spending much of our day at home. Most of us are Each of these words has a gematria of 136. working from home. Many of us are When all three numbers are added up, the davening at home. And as the year total is 408: progresses, we may find ourselves schooling from home. When our homes become all- purpose, it’s possible that we’ll struggle to find any purpose. This year, more so than any other, I think we need to be intentional about balance in our lives. We need to not just protect our physical lives, but we must also safeguard our emotional and mental well-being.

God was giving Aharon a hint when he told :with this) בזאת him to enter the Sanctuary Just as Aharon entered the Sanctuary with balance). Now, more than ever, balance may “this”, so too, we should make sure that we play a critical role in how the world unfolds approach Yom Kippur with equal amounts over the coming months. May we all have a of Teshuvah, Tefillah, and Tzedakah. We Shana Tovah Umetukah and be blessed with can’t donate a bit more money and shave an a peaceful equilibrium in the year ahead. hour or two off of our fast (although that might make for a highly successful shul fundraiser). We can’t daven a little longer and decide we’ll give a little less. And we

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Dan Luxenberg

We’re so blessed. hang with loved ones without masks or distance. I’ll admit: a strange (privileged) feeling to have in the fall of a year such as 2020. But We’re living in this moment of uncertainty blessed, nonetheless. A common sentiment and transition. But the truth is, we kind of in the early months of this pandemic was always have been… it’s just amplified now. that society is going to experience 10 years Cliché’s exist because they’re true: life is of change in just 10 weeks. And while that about the journey and not the destination. may seem scary on the surface, it’s actually We should be a guiding light to our the light at the end of this tunnel. neighbors in how to ride this out because we’ve been here before. The reason I truly Most of our institutions are well behind on believe that we’re blessed right now is their updates: access to education, because for the past three thousand years, environment, government bureaucracy and the Torah has acted as our anchor to guide workplace diversity. Unlike iPhones, us through the worst this world has to offer, however, when these institutions fail to and we’re still here to tell the story. Jews update, they also fail to properly represent have seen upheaval our entire peoplehood. the people they serve. (iPhone’s just start To quote the rapper, Infra-Red, “nothing can operating on dial-up speed.) Here’s where stop us, we’re all the way up.” We’ve seen it our being blessed comes into play. As Rabbi all, and our open secret to survival is Torah Norman Lamm notes in a sermon delivered and tradition. in 1967, “Torah and Halakhah are revolutionary in nature” (Lamm, 10). Year after year, colleagues of mine light- Change is scary - no doubt. But, Rabbi heartedly bid me adieu as September and Lamm writes, “[t]o be against change is to October roll around. And while I smile and be against life.” “[B]ecause,” he continues, wave in response, I know the journey on “we are always moving, always which I’m about to embark is by no means a changing…[s]o we do not deny that life does vacation. We take Tishrei to start our new change, and we do not even piously wish year by reminding ourselves that we cannot that it would not change” (Lamm, 2). hide from God when it comes to our thoughts and sins. HaRav Yagil Tsaidi of In Tishrei of 5781, we’re looking towards a Shalhevet pointed out in a recent sermon לְּהִתְּ פַלֵ ל אָֹּֽ נו מַתִירִ ין ,US election and (hopefully) a vaccine. We’re the words in Kol Nidrei we hereby grant permission to ,עִ ם הָ עֲבַרְּ יָנִים also waiting to have regular Shabbat meals and minyans again; share a handshake with pray with transgressors. Are we really calling the Rabbi, hug a loved one, or lend a our fellow congregants sinners, shoulder to cry on. An honest translation: 1) transgressors? Rabbi Tsaidi reminds us that we’re living in an incredibly divisive political we are in fact those transgressors. We sit in atmosphere, 2) we’re not sure if and when a the pews of our synagogues, non-leather vaccine will arrive, and 3) we can’t pray, eat or shoes and all, look up to God and say this is

10 | P a g e us. This is what we’ve done. We’re sorry and “giant asparagus and lemon,” and sitting we’re looking to do better. Because anything outside our homes in huts regardless of the less would be a waste of time. We can’t hide night’s chill or mist. But then again it’s these from you, and we know that if we stay with actions that speak louder than simply you… we’ll make it another year. beginning a new year and atoning for our sins; it’s being uncomfortable and different, The Rabbis of the midrash taught that “ein all-the-while knowing that we’re clinging on melekh ha-mashiah ba ela le’lamed l'umot ha- to something greater than ourselves - it’s olam sukkah… the King Messiah will come to knowing that not if, but when the walls the world only to teach the nations of the around us crumble, we’re not alone. world about the sukkah”) Lamm, 5). Not in an effort to explain the viral tweet of why we Over 100 years ago, Mark Twain asked what carry around a “giant asparagus and lemon,” the secret of Jews immortality is? “All things but as Rabbi Lamm teaches, to dive into the are mortal but the Jew,” Twain writes, “all term dirat arai, a temporary abode. Inked other forces pass, but he remains.” Mr. into the laws of building a Sukkah is the Twain, it’s simple: God blessed us with a inherent flimsiness and impermanence of blueprint 3500 years ago. this dwelling.

Rosh Hashana and Yom Kippur are easy to explain. Every people have their own new year and form of repentance. Only then do we get to walking the streets with that

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True Confession Dr. Jennifer Pollak

In Parshat Ki Tavo we read about a he believes in his ability to truly repent and declaration made by a Jew twice during the change for the better. ואמרת “ shemitah cycle. In 26:13 it says then Rav Soloveitchik continues and refers now“ ”לפני ה אלקיך בערתי הקדש מן הבית שחורה “ you shall say before Hashem, your G-d, ‘I to Shir HaShirim 1:5 where it says ”.I am black and I am beautiful“ ”אני ונאוה have eliminated the holy things from the In this declaration he states that We can now understand this pasuk through ״’…house he has fulfilled his shemitah obligation. Rav the lens of viduy. When confessing, one Soloveitchik, zt”l, in his lecture entitled must be able to say that they are both black “Shechorah Ani V’nava” notes something AND beautiful because if we cannot see confusing about this declaration. He states one then we cannot truly see the other. A that in several places in the Mishna and person must be able to see themselves through both of these opposing וידוי מעשרGemara this is referred to as - the ma’aser confession. The Rav perspectives. further explains the problem being that a With this understanding The Rav wants us confession is typically a statement to revisit a story from Parshat Vayakhel. In acknowledging our errors and sins, whereas ויעש את הכיור נחשת “ the Torah says 38:8 the viduy maser involves expressing all that He made“ ”ואת כנו נחשת במראת הצבאת a וידוי מעשר we have done right. So how is the Kiyyor of copper, and its pedestal of true confession? copper, with the mirrors of those who

produced legions.” Rashi on this pasuk The Rav uses this as an opportunity to explains that the mirrors were donated by explain that teshuvah, repentance, has two the Jewish women and it was these same components. One is man’s ability to see his mirrors that the women used back in Egypt own flaws and sins through introspection, to beautify themselves for their husbands. but the other equally important component Rashi goes on to say that Moshe wanted to is man’s ability to recognize his own refuse these donations as they represented potential and to use that understanding to the evil inclination, but Hashem declared grow spiritually. He elaborates that the that he should accept them as they are second is as necessary as the first for real most dear to Hashem for they helped teshuva. Just as man must have the ensure the continuity of the Jewish people boldness to condemn himself and in Egypt. Rav Soloveitchik, with our new experience regret, so too must he be able understanding of viduy/confession, further to see his own potential and talents so that

12 | P a g e explains this pasuk in Vayakhel. The kiyyor-sink was located right next to the Too often, when we take the time to reflect altar upon which one would confess their on our lives and choices we may see only sins. Contrary to what it seems, according our flaws and weaknesses. This can to Rav Soloveitchik there is no trouble in overwhelm us with guilt, as well as with reconciling the beauty of the kiyyor with hopelessness at our ability to change. But the somber and heavy feelings that go this is not the purpose of the viduy. An along with approaching the altar to inherent requirement of real confession is confess. It is again the duality of what we that we also recognize our strengths and are - the black and the beautiful- that triumphs so that we can see in ourselves allows us to most meaningfully confess. the potential that Hashem has always seen. Someone like the women of Egypt, who With this clarity of vision of our dual nature, embraced their beauty and utilized its our blackness and our beauty, we can power for good, when it is their time to accomplish real teshuva so that we can do confess will also embrace the experience better and be more. and do it with meaning and sincerity.

Never Stop Beginning David Sacks Rosh Hashana stands atop a wonderful the middle of the year to teach us that it’s riddle. On the one hand, it’s the beginning never too late to begin again. of the year. And yet, Rosh Hashana takes place in Tishrei the seventh month. The Kotzker Rebbe says that people would come to him and ask how to find God. But That’s curious, isn’t it? their efforts are for naught, because “[God’s] glory fills all the earth” (Isaiah 6:3). Hashem in His infinite wisdom, placed the In other words, you’re looking for G-d? But Jewish new year in the middle of the year. He’s already everywhere! Rather, the Kotzker teaches, for whom must I think there is a secret contained here. people search? For themselves. People reach the middle of a project, or even deeper, the middle of their lives, and The Midrash (Kohelet Rabba 1:3) comments they think that meaningful change is that “one who grows old is like an ape.” impossible. To remedy this, I would like to The Kotzker Rebbe explains that the nature suggest that Hashem puts Rosh Hashana in of an ape is to imitate. “Just as it is the way

13 | P a g e of an ape to imitate humans, so too, a Rosh Hashana is the ideal time to person, when he has become old, imitates contemplate this. Because on himself, and does what was his manner Rosh Hashana the entire universe is being previously.” renewed. The DNA for the year is being formed, and God looks to us to be dynamic In other words, at some point in life, either partners in its creation. consciously or not, we become satisfied with who we are and what we’ve become. Rabbi Akiva Tatz cautions us not to miss At that point, we cease to strive toward this opportunity and gives the following attaining greater spiritual heights, and we example: Imagine you’re an architect live out the remainder of our lives as sitting in front of a blueprint. Think about nothing more than imitation of ourselves. how much easier it is to change the position of the windows before you construct the From this we see that “growing old” in building than it is after the house is already Torah is not a function of years. A twenty- built. five year old can be old, and a 90 year old can be young, because everything depends Now, while the world is being recreated, is on our commitment to growth. The the time to envision your new self. Don’t moment we stop, old age begins. And if we wait until the books are sealed. never stop, we remain young forever. As it says, the Torah is a Tree of Life for all who Take the time to dream the greatest dream hold fast to it. of yourself, and structure a timetable for achieving your goals. For some reason, we Therefore, the question we must ask is: never think in terms of deadlines when it Have I become an imitation of myself? And comes to spirit growth. But why not? As if so, when did it happen and what factors Hillel concludes, “If not now, when?” “Now” are to blame? Is it a crisis of belief, anger at that I have envisioned the new me, “when” God, or simply laziness? Unless we identify will I bring it into being? the problem, how can we hope to uproot it? Great days are coming. Let’s use them to This leads us to the next, perhaps even make a breakthrough, for ourselves, our .families, all of Israel and the whole world אִ ם אֵ ין אֲנִי ,bigger question. Hillel teaches Perkei Avos 1:14) Given what we’ve) לִי, מִ י לִי just learned, we can understand these Every Blessing, words to mean, “If I am no longer content David Sacks Who Torahonitunes.com מִ י לִי to stay my present self, then exactly would I like to become?

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Rabbi Dr. Yosy Schames

In Bereishis 6:9 the Torah states, "Noach people in their immediate environment. was a righteous man, perfect in his Just greeting your fellow man everyday generation (BeDorosov). Rashi cites with a gracious wide smile and being kind Tanchuma 5, Bereishis Rabbah 30:5, and to others can make a small change in Sanhedrin 108a that the Sage Rabi another person’s disposition and influence Yochanan stated that because of the extra them to be a better person. word Bedorosov – in his generation, Noach was only considered to be a righteous man In Yiddish, a Tzadik who has no influence as compared to the people of his on others is called a “Tzadik in Peltz—a generation, however, if Noach lived in Tzadik in his own overcoat.” Rabi Yochanan other generations, (such as in Abraham’s questioned how could a Tzadik have generation) Noach would not have been absolutely no influence on anyone at all? singled out as righteous. My saintly, Rebbi, Rabbi Simcha The Sage, Raish Lakish looked at the word Wasserman Z”TL explained to me that in Bedorosov as a unique praise of Noach, our present generation in America, even because Noach was still able to stay a the most religious person is considered in Tzadik in such an evil environment, and he halachic terms to be a Tinok Shenishbah – a was not influenced by his societal peer baby that was captured by pirates. A young pressure. baby that was captured by pirates and then when was redeemed returning as an adult What bothered Rabi Yochanan so much to his home has no idea what Shabbos is that he was picking on the word Bedorosov and has no idea of Judaism at all. He is not – in his generation to denigrate the to be blamed and it is not his fault if he righteousness of Noach? If only the Torah commits a halachic sin. would say such wonderful words about any of us! If God is complimenting Noach, why In the Mishnah in Rosh Hashanah 16a it try to take away from such a fantastic states every person passes before God to compliment? be judged, as it states, ”On Rosh Hashanah, all creatures pass before Him like sheep.” Rabi Yochanan was troubled as to how was it possible for Noach to be called a Tzadik, Rosh Hashanah 18a states, ”Rabba bar Bar when Noach made no influence what-so- Ḥana restated what Rabi Yocḥanan said: ever on those around him. It is troubling for And they are all scanned in a single scan.” anyone to comprehend how a righteous person cannot have any influence on other

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My saintly Rebbi, Rabbi Simcha Wasserman Z”TL explained on Rosh Hashanah God Bereishis 21:17 states that Hashem judged judges us individually, and with Rabi Yishmael, " BaAsher Hoo Sham--as he is Yochanan’s explanation we also there." understand that simultaneously at the In tractate Rosh Hashanah 16b, the Sage, same moment that He judges each of us as Rav Yitzchak states that we learn from this an individual, God also judges us in relation passage that even though God knows how to the rest of the people of our generation. one will act incorrectly in the future, when a person is judged, one's judgement is We now see the continuity of Rabi determined how he or she is acting at that Yochanan’s statements. Rabi Yochanan particular present moment. states that judgement by God is to contrast every individual against all the other people What a true act of mercy for each of us! of his generation. Therefore, if Noach would have lived in the generation of When one repents from his or her incorrect Avraham, Noach would not have been improper behavior, one truly intends to judged so righteously. change one’s ways. However, in most cases, each of us will falter again in the My Rebbi explained that in our generation future. God judges us at the time of our we may consider ourselves fortunate that repentance with mercy as we are, right at we did not live in the past generation, with this moment, even though He knows that the great Tzadikim like the Chofetz Chaim, our act of repentance may not change our Rabbi Yisroel Meir Kagan, HaCohen Z”TL. ways in the future. Then, we would have been judged in comparison to the Chofetz Chaim. We are Rav Yisroel Salanter Z"TL notes that the fortunate, because in our generation, even resolution to forsake our sins is the hardest a simple Jew is judged like Noach in his aspect of the service of Yom Kippur. The generation. Rambam as well as Rabbenu Yonah, in his book, “Gates of Repentance”, include the ------forsaking of one’s sin as being among It is perplexing to people that the reading Teshuva's most basic aspects. from the Torah on the first day of Rosh Hashanah is about how Yishmael and The Sifsei Chaim asks an obvious question. Hagar were cast out of Abraham's home When we truly resolve, in the deepest and how Yishmael was saved by Hashem recesses of our being, that we will never from perishing in the desert. What is the commit that sin again, doesn’t Hashem importance of this portion of the Torah for consider us to be completely cleansed and us to reflect on Rosh Hashanah? forgiven? What if immediately after Yom

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Kippur, or even months or years later, we boat that is headed in the wrong direction. stumble, and repeat that sin? Does it mean, In order to be headed in the proper retroactively, that our teshuva was direction, the person quickly turns around insincere? and faces the back of the boat. This foolish gesture obviously indicates an inadequate The answer is “no.” appreciation of the true problem and how to deal with it. On Rosh Hashanah and Yom Kippur, Hashem is looking into the recesses of our The Saba once met with Rabbi Chaim beings far more deeply than we are able to Soloveichik Z”TL, where they discussed the look, and He knows the sincerity of the topic of repentance. The Saba commented resolution that we made. And if one does that as long as a person does not develop a repeat that sin, it is as a new person, with a specific plan to overcome their improper new sin, for which the person, once again, motivational desires in the future, then the must do teshuva. God, in His mercy, judges process of repentance is not yet us as we are now, in our present sincerity, complete. How can one seriously feel that even though God knows what our actions one has reconsidered and regretted one’s will turn out to be in the future. sins if one has no methodical plan to try to prevent his or her earlier failures? The Sefer HaMussar v’HaDa’as discusses that the Saba from Novordok Z”TL used to Reb Chaim agreed with the Saba, and speak out regarding those who go through pointed out that the Rambam confirms this the motions of repentance simply by in Hilchos Teshuva (2:2), stating that the reading the words in the Yom Kippur teshuva process is achieved when prayers and striking their fists upon their “the One who is all-knowing (God) chests as they read the verses of "Al Chet." can testify on his behalf that he will no longer return to this sin ever again.” The main element of repentance is for a After planning and considering a person to correct the particular character methodical plan to overcome one’s flaw which allowed him or her to sin in the improper motivational forces, then God will first place, and then to try to eradicate the judge the person as he or she is at that evil tendency. A person who performs the moment, and testify on one’s behalf that mere pounding of his or her chest can be the sin will no longer be performed and the compared to a person who is traveling on a Teshuva is complete.

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Rabbi Benjy Spiro

The for Mincha on Yom Yonah is stuck on a boat experiencing a traumatic weather calamity, and the sailors :פרק יח, פסוק ה Kippur states in were unsure of what to do. ושְּ םמַרְּתִֶׁ֤ אֶת־חֻקֹתַ י֙ וְּאֶ ת־מִשְּ פָטַֹּ֔ י ראֲשֶֶׁ֨ יַעֲשֶֹ֥ ה מַה־ :You shall When the sailors turn to him and say / אֹתֶָ֛ם םהָאָדֶָ֖ וָחִַ֣י םבָהֶֶ֑ אֲנִֶ֖ייְּהוָֹּֽה What must we / ּנִַ֣עֲשֶה לָֹּ֔ ְךוְּיִשְּ תֹֹ֥ק הַיֶָ֖םמֵֹּֽ עָלֵֶ֑ינו observe my statutes and my laws, which a man shall do and live by them; I am do to make the sea calm around us, Yonah Throw me / שָא֙ ונִי֙ וַהֲטִ ילִֻ֣נִי אֶ ל־הַ יָֹּ֔ ם :Hashem. responds overboard and the seas will relax. is quite strange, Rabbi Haim Jachter from Teaneck, NJ in his וָחִַ֣ י בָהֶֶ֑ ם The word choice of but as we know, the Torah is nothing but book "The Depths of Yonah" noted that it is deliberate, so there is obvious meaning to not clear whether Yonah is willing to explains sacrifice himself for the Jewish people, or יומה in גְּמָרָ א the wording here. The that this is the origin of the rather sacrifice himself due his struggle דף פה׃ on concept of Pikuach Nefesh - that we should with Hashem. Even at the apex of his live by the laws, and not die by the laws. rebellious stage, Yonah was still unwilling to commit suicide, but rather remains Rabbi Yitzchak Meir Alter, who was the passive. He was willing to leave his fate up founder and first Rebbe of the Ger to the other sailors on board, in line with the Halachic guidance that it can be החדושי ,dynasty writes in his Sefer really means that we permissible to kill someone who is וָחִַ֣י בָהֶֶ֑ ם that ,הרי"ם should get a life through them; meaning endangering the lives of others. We can see that through partaking in Mitzvos, we are that Yonah was not suicidal at all! Rather, able to live a fulfilling and worthwhile life. he was an extremely disciplined person, While many Mitzvos can appear to be who was conscientious not to violate the .וָחִַ֣ י בָהֶֶ֑ ם challenging and perhaps even guideline of cumbersome, they are really there to enhance our lives, and give us a sense of Yonah is a wonderful example of someone fulfilment and accomplishment, and truly who shows extreme dedication to Torah add joy to our existence. and Mitzvot, and even perhaps the most dangerous point of his life, his unwavering A few minutes after reading the Torah, we dedication to Hashem was personified read Sefer Yonah, which appears to be here, and is a very fitting way to end the seamlessly intertwined with the earlier Yom Kippur davening. As we ask Hashem we are ,ספר החיים Torah reading. Early on in Sefer Yonah, to be sealed in the

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Z’MAN SIMCHATEINU - “The Time of our Joy” David N. Weiss

Let’s begin with my favorite song of the Devarim 30:11 promises that the law is not season. too difficult to keep. And much has been written about ways to pursue happiness. Dei, dei, aynu… David Sacks, of the aptly named Happy Dayenu, Dayenu! Minyan – delighted me years ago with a teaching of R’ Shimon Green that Sure, there are those who hold this is really demonstrate one’s influence over their a Passover ditty. But I think Dayenu is the emotional state. perfect song for this or any season. You’ll see why in a moment, but first, let’s look at R’ Green says “state” rather than “mood,” my favorite mitzvah of these holidays -- the because a mood might seem beyond our commandment in to rejoice during Sukkot control. “I’m in a bad mood.” Nothing to be (Vayikra 23:40). done but hope it goes away. “State” suggests alterability. Try R’ Green’s popular This year, forced rejoicing may seem exercise in the mirror. Smile at yourself, trickier, given the pandemic, wildfires, wave and say “Hi!” Chances are, you’ll riots, and shortage of men’s navy casual laugh. And for that moment, you’ll have shorts (32 waist) on Amazon. Nevertheless, lifted your state to a happier one. By your though our Rabbis have allowed foregoing own effort. shul, selections of prayer, and other bits of normal Jewish life, there has been no Rosh Hashanah, two years ago, was one of leniency in our obligation to be happy. We the saddest days of my life. Nine months must rejoice during Sukkot. So… be happy, into the end of a 25 year marriage, it was dammit. the first New Years “celebrated” without my family. Trudging alone to a friend’s God famously never commands us to do house for first night dinner, I was near anything that can’t actually be done. tears. So… I began to sing. I sang a

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“gratitude list,” naming things I still had. in our heart” that Hashem is God. To quote Silly things. Important things… “I have the Red Hot Chili Peppers, “You gotta’ take these trees… I have my eyes… a home… my and put it in you.” Rabbi Abraham Twersky, kids (“though that’s a bit bumpy at the renowned for his 12 Step recovery work, moment” -- I sang that)… a fun car… would direct us to “improve our conscious friends… great sibs… beautiful community contact with God” by “prayer and (YICC), etc. By the end of my 20 minute meditation” (Step 11). King David points us “singing trudge,” I had a hint of peace, and to Torah study, which “rejoices the heart” a faint smile. By the time Sukkot rolled (:8). And our quotes Eicha around, my grief was beginning to lift. And (3.41): “Let us lift up our hearts with our that, in itself, brought a wisp of happiness. hands.” In other words, happiness is heavy lifting. The key to this for me, is Deyanu. “Enough.” I have enough. I do enough. I am We’re commanded this season to rejoice. enough. And to believe that, I need to know Yep, there’s corona. I lost my beloved G-d has my back. So I start each morning Rebbe, Rabbi Nachman Morgan (obm) to meditating on Modeh Ani. (Thanks do I Covid. And yep there’s divorce, and give!) I repeat it, staying in bed until I mean wildfires, and social unrest, addictions, and believe each word… The King, Living unemployment, Amazon delays and more. Eternal, has given me back my soul…with But… if we smile in the mirror and sing of compassion – which means He knows this what we do have... air, lungs, a voice, a day, “the day the Lord has made” (Psalm mirror, gravity to keep us before the mirror 118:24 -- more rejoicing) is good for me. Not (the list is actually infinite), soon, with only the day I wish he’d made. This day (even if it a flimsy sukkah over our heads, we can see hurts), because… “GREAT is his faith in we really do have “enough.” And that we me.” are enough. And that can make us truly happy. So…Chag Semeach. Rejoice. And… I used to think Job 1:21 (Naked I came in, Deyanu!* naked I will return) was a sober reminder that we really have nothing. But now, I read it differently. God brought us in with all we *Unless you’re a stickler, in which case fine need. Complete. We’re born “enough.” And -- only six more months to Pesach. Happy at 120 we’re still enough. Deyanu. And that now? makes me happy.

My being “enough” depends on trust in G- d. And that takes practice and work. The prayer, instructs us to “Take and put

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