Isaac Elchanan Theological Seminary University Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TO-GO® Established by Rabbi Hyman and Ann Arbesfeld September 2017 • Rosh Hashanah-Yom Kippur 5778

Dedicated in loving memory of Dr. Harlan Daman by Carole, Gila and Avi Daman Featuring Divrei Torah from Rabbi Etan Berman Rabbi Josh Blass Rabbi Reuven Brand A Project of Yeshiva Universty’s Rabbi Tanchum Cohen Center for the Jewish Future Rabbi Yaakov Glasser Dr. Yael Muskat and Dr. Debra Alper Rabbi Rabbi Michael Taubes

1 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 We thank the following synagogues which have pledged to be Pillars of the Torah To-Go® project

Beth David Synagogue Congregation Ohab Zedek Young of West Hartford, CT New York, NY Century City Los Angeles, CA Beth Jacob Congregation Congregation Beverly Hills, CA Shaarei Tefillah Young Israel of Newton Centre, MA New Hyde Park Bnai Israel – Ohev Zedek New Hyde Park, NY Philadelphia, PA Green Road Synagogue Beachwood, OH Young Israel of Congregation Scarsdale Ahavas Achim The Jewish Center Scarsdale, NY Highland Park, NJ New York, NY Young Israel of Congregation Benai Asher Jewish Center of Toco Hills The Sephardic Synagogue Brighton Beach Atlanta, GA of Long Beach Brooklyn, NY Long Beach, NY Young Israel of Koenig Family Foundation Congregation Brooklyn, NY West Hartford Beth Sholom West Hartford, CT Providence, RI Young Israel of Lawrence-Cedarhurst Cedarhurst, NY

Rabbi Dr. Ari Berman, President, Rabbi Dr. Kenneth Brander, Vice President for University and Community Life, Yeshiva University Rabbi Yaakov Glasser, David Mitzner Dean, Center for the Jewish Future Rabbi Menachem Penner, Max and Marion Grill Dean, Rabbi Isaac Elchanan Theological Seminary

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2 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 Table of Contents Rosh Hashanah–Yom Kippur 2017/5777

Dedicated in loving memory of Dr. Harlan Daman by Carole, Gila and Avi Daman Introduction Rabbi Yaakov Glasser ...... Page 4 Selichos Chizuk - The “Process” Rabbi Etan Berman ...... Page 6 Staying Engaged Rabbi Josh Blass ...... Page 8 Teshuva and the Question of Change Rabbi Reuven Brand ...... Page 10 Of Apples, Honey, and Black-eyed Peas: The How, Why, and Why-not of Simanei Rosh ha-Shana Rabbi Tanchum Cohen ...... Page 16 Shabbos Yom Kippur: Discovering the Oneg in the Inuy of Life Rabbi Yaakov Glasser ...... Page 20 In The Footsteps of Avraham Avinu: The Process of Change in the Attainment of Teshuva Dr. Yael Muskat and Dr. Debra Alper ...... Page 23 Ahavat Hashem and Torah: The Telos of Teshuva Rabbi Michael Rosensweig ...... Page 28 Teshuvah: Moving From and Moving Toward Rabbi Michael Taubes ...... Page 32

3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 Introduction

he Gemara, in Rosh HaShana 16b, describes the judgement Rabbi Yaakov Glasser of Rosh HaShana and the TAseres Yemei Teshuva: David Mitzner Dean, YU Center for the Jewish Future Rabbi, Young Israel of Passaic-Clifton א”ר כרוספדאי א”ר יוחנן שלשה ספרים נפתחין בר”ה אחד של רשעים גמורין ואחד of Atonement — if he or she repents, categories are what Rav Hutner של צדיקים גמורין ואחד של בינוניים צדיקים ”,the decree will be for life, but if not, the describes as “middos binefesh גמורין נכתבין ונחתמין לאלתר לחיים רשעים decree will be for death. attributes of the soul. They represent גמורין נכתבין ונחתמין לאלתר למיתה בינוניים Rambam, Hilchos Teshuva 3:3 an overall disposition of commitment תלויין ועומדין מר”ה ועד יוה”כ זכו נכתבין and passion toward religious life. The ”,In the Gemara’s version, the “beinoni לחיים לא זכו נכתבין למיתה. R. Kruspedai said in the name of R. the individual who expresses neither tzadik strives to constantly embrace Torah and mitzvos as the foundation Yochanan: Three books are opened on the righteousness of the tzadik or the of life. The may occasionally Rosh HaShana: one for the completely wickedness of the rasha, is suspended rasha wicked, one for the completely righteous in judgement pending the ultimate observe something proper, but has an and one for those in the middle. The outcome on Yom Kippur. Yet when overall disposition toward antagonism completely righteous are written the Rambam records this statement and dismissiveness of religious and sealed immediately for life. The of the Gemara, he posits that the growth. completely wicked are written and sealed determining factor for the beinoni is Thebeinoni is the one in the middle. immediately for death. The middle hang teshuva. Rav Yitzchak Hutner, in his Thebeinoni represents complacency, in abeyance from Rosh HaShana to Yom work Pachad Yitzchak (Rosh HaShana satisfied with living a life that is not Kippur. If they merit, they are written for 18), asks: If indeed the beinoni is a too invested in religious growth, life. If they do not merit, they are written person who teeters between virtue yet conforming enough to meet the for death. and evil, why not simply demand threshold of basic Torah expectations. The Rambam quotes this passage in that the beinoni exert a greater effort Thebeinoni leads a life of religious his , with one small, yet in tipping that scale through the mediocrity, content to remain significant, change: fulfillment of mitzvos? Why does entrenched in his or her current state the Rambam introduce the complex of observance and faith. The Rambam בכל שנה ושנה שוקלין עונות כל אחד ואחד and overwhelming institution of is instructing us that the path out מבאי העולם עם זכיותיו ביום טוב של ראש teshuva, when clearly, all that is of the beinoni identity is not simply השנה, מי שנמצא צדיק נחתם לחיים, ומי .needed is a greater commitment to the found in doing another mitzvah שנמצא רשע נחתם למיתה והבינוני תולין observance of mitzvos? Rather, it requires a total reorientation אותו עד יום הכפורים אם עשה תשובה נחתם Rav Hutner explains that the of focus on religious growth that is לחיים ואם לאו נחתם למיתה. framed by a passion and commitment Each year on Rosh HaShana, each and categories of tzadik, rasha, beinoni do every person in the world has his or her not refer to quantitative evaluations of to grow. transgressions weighed against his or an individual’s Torah observance. It is Teshuva, as explained by Rav her merits. Anyone who is found to be nearly impossible to capture a status Kook, Oros HaTeshuva (ch. 7 and righteous will continue living, whereas evaluation of religious commitment. 8) is an opportunity to discover the anyone found to be wicked will be We are constantly engaged in either light within ourselves. A chance to assigned a death sentence. The middle fulfilling or ignoring the expectations reignite, not just our commitment person is held in suspense until the Day of the Torah. Therefore, these to the expectations of Torah, but

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 to a religious personality that Thetzadik and rasha are judged is an opportunity for us to look toward seeks meaning and purpose in immediately. Thebeinoni must look the world of tomorrow — to find everything that we do. This rejection toward the future. Thebeinoni’s the passion and purpose that comes of complacency and mediocrity is judgment is based on how he or she from engaging new frontiers and new fundamental to shaping and nurturing confronts the challenges of tomorrow, challenges in all dimensions of our a committed Jewish community that which will ultimately shape his or lives. can inspire and educate the next her future. As Yeshiva University generation. celebrates the investiture of our fifth president, Rabbi Dr. Ari Berman, this

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5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 Selichos Chizuk - The “Process”

he desperate, holy blasts of our on Rosh Hashanah reflect the cries of the mother Rabbi Etan Berman Tof one of the most barbaric Cananite Rebbi, Stone Beit Midrash Program, YU generals in history, when she realized Rabbi, Kehillas Zichron Dovid of Pomona, NY that he was killed in battle. The prevalent custom is to blow one hundred blasts of the shofar on Rosh defense mechanisms does as well. In order to be problematic, a tzaraas Hashanah. Tosafos (Rosh Hashanah In a completely different area affliction must possess two white 33b) quotes the Aruch, who bases of Torah, Hakadosh Baruch Hu hairs. If one were to remove a white this custom on a Midrash that draws expresses how critical this process is hair (with tweezers, for example), the a parallel between our one hundred to Him: affliction would no longer be impure. blasts and the one hundred cries of the Despite the fact that it would work to remove the tzaraas — or perhaps הִשָמֶרבְ נֶגַע הַצָרַ עַת לִשְ מֹר מְ אֹדוְלַעֲׂשֹות כְ כֹל ראֲשֶ יֹורו אֶתְ כֶם הַ כֹהֲ נִים הַ לְוִיִם כַאֲשֶ ר צִוִיתִ ם mother of Sisra, the Cananite general killed by Yael after he fled from the because it would work — its removal is prohibited. then quotes the תִשְמְ רו לַעֲ ׂשֹות. זָכֹור אֵת אֲשֶ ר עָ ָה ׂשה’ אֱֹלקֶ יָך לְמִרְ יָם בַדֶרֶ ְך בְצֵאתְ כֶם מִמִ צְרָ יִם. battle waged against him by Barak and Devorah (Shoftim chapter 5). Sifrei that the next verse adds that if In cases of a skin affliction be most one wants to avoid having tzaraas Rav Soloveitchik explained that her careful to do exactly as the Levitical altogether, he should remember what cries are the model for our teshuva. At priests instruct you. Take care to do as I Hashem did to Miriam — He gave first, she was nervous when Sisra did have commanded them. Remember what her tzaraas for speaking lashon hara. not return in a timely manner, and she the Lord your God did to Miriam on the If one wants to avoid tzaraas, rather groaned, fearing the worst. Despite journey after you left Egypt. than plucking out white hairs after the attempts of her family and friends Devarim 24:8-9 he already has it, he should avoid to reassure her — “To the contrary, In unusual fashion, the Torah warns us speaking lashon hara in the first place. his delayed arrival is a sign that the to be very careful to follow the rules of spoils of war are so numerous,” they The Netziv however, in Haamek a tzaraas affliction. Apparently, there said — as time dragged on, she began Davar Devarim 24:9, sees another is a concern that the laws of tzaraas to sob. Finally, word came back that message here. It is not clear that will not be properly observed. he would not be coming home ever Miriam had the status of a metzora again. Upon hearing that news, she The very next statement of the Torah at all. When Moshe discovered that completely broke down in tears. Our (these two verses are a section in Miriam had a tzaraas affliction, he shofar blasts are an external expression and of themselves as demonstrated davened to Hashem to heal her, which of our internal breakdown. At first, by the stumos bookending them) is was an unusual response to tzaraas. we groan (tekiah), but the yeitzer hara an instruction to remember what Did her tzaraas go away as soon as tries to convince us that there is really Hashem did to Miriam on the way, Moshe davened? Why did Aharon not nothing wrong. If we are successful, when Bnei Yisroel left Mitzrayim. examine her affliction and deal with we will begin to sob (shevarim), as we How is that instruction related to the her as a metzora? Hashem told Moshe begin to internalize that there is work prior warning? Does remembering that because of her actions she should to be done. Finally, we break down Miriam encourage the observance of spend seven days outside of the camp. (teruah), in a realization that we are so the tzaraas laws, or is it a distinct idea? If she was being sent out of the camp for seven days as a technical “hesger,” far from our potential connection to Rashi explains (based on the Gemara, Hashem. (required isolation), why did Hashem Shabbos 94b) that the first verse is a make a specific instruction both to Not only does true change require a prohibition to remove any element send her out and to bring her back in sincere process, the lowering of our of the tzaraas that would purify it.

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 after seven days? It seems that she was Miriam. He gave her tzaraas, but He merely exiled from the camp for seven also gave her a way to rectify the sin days and then brought back, without that caused it. Tzara’at Imagery in the going through the remainder of the Admission of Guilt When a person finds himself in a process. How do we explain metzora situation in which he has more than The tzara’at imagery is used this? (See Bamidbar chapter 12) in Tehillim to symbolize sin. just the pain of a tzaraas affliction, he Tehillim chapter 51 is the prayer The Talmud (Zevachim 102a) seems is told by the Kohen that his tzaraas that King David offered after he to be bothered by this when it asks is impure and he must go through was confronted by Natan the who dealt with the tzaraas of Miriam the entire process. While the easy prophet regarding the incident (who sent her out)? A Kohen has to way out would be to pluck out a with Batsheva. The verse (Tehillim pronounce a tzaraas affliction impure, hair, to remove the affliction, that is 51:9) states: תְחַטְאֵ נִי בְאֵ זֹוב וְאֶטְהָר תְ כַבְסֵ נִי ומִשֶ לֶ ג but all of the Kohanim were Miriam’s prohibited, because the Torah wants אַ לְבִ ין. .relatives, and a relative cannot rule on him to go through a process of change a relative’s tzaraas affliction. So who, If he has difficulty inspiring himself Purge me with hyssop till I am pure; in fact, dealt with her tzaraas? The to go through the process, he should wash me till I am whiter than snow. Talmud answers that Hashem did it remind himself what Hashem did to Radak explains why the hyssop is Himself. Tosafos asks: if no one can Miriam. Remember how critical the mentioned: כי העון בנפש כמו הכתם בבגד או נגע צרעת !rule on her affliction, then it remains process is בגוף. ואמר תחטאני, כמו שמחטאים באזוב ,pure and she is not a . If so metzora Growth or change, in any respect, שהוא סוף הטהרה שמזין עליו באזוב, כן what is the point of the Gemara and physical or spiritual, takes place in תחטאני מעוני. והחיטוי הוא הסרת החטא. what is Aharon so upset and nervous steps and stages. Skipping a step about (see Bamidbar 12:11-12)? The sin is to the soul like the stain is to developmentally results in failure at a garment or tzara’at is to the body. Tosafos have no answer. best and regression or degeneration at It states “purge me” just as purging is The Netziv answers the question. worst. done with the hyssop, which is the end While it is true that sometimes the of the purification [of the metzora], This time of year, it is important pain of a affliction is sufficient when the waters are sprinkled with the tzaraas to remember what Hashem did to to atone for the , when hyssop. Similarly, purge me of my sins. metzora motzi Miriam. He performed a miracle, so (lashon hara that is not The purging is the removal of the sin. shem ra that she could have a pathway to atone true) is involved, the sin is worse, Malbim adds that the hyssop for her wrongdoing. He created a and requires one to go through the specifically represents humility. process for her. entire meztora process in order for This imagery fits nicely with the the individual to atone (being exiled Selichos is a similar process. In the comment of R. Azariah Figo, from the camp, having to shave all same manner that Sisra’s mother Binah L’Ittim derush no. 40, who contrasts King David’s admission of his hair, bringing a sacrifice etc.). cried, we need to peel away layers of defense mechanisms to expose our of guilt with King Shaul’s. When The fact that no one could deal with King Shaul is confronted by feeling heart. Unfortunately, if we are her tzaraas technically meant that she Shmuel, he admits he is wrong, but would never be able to go through not careful, we may feel their power makes an excuse (Shmuel I 15:32). the purification process and that the first night of Selichos and after When King David is confronted she would not be able to achieve the that, we might read through them by Natan, he states, “I have sinned necessary atonement! That would be without feeling. In reality, the Selichos to HaShem” (Shmuel II 12:13), a disaster. should be more and more meaningful without making any excuses. and urgent as Rosh Hashanah and King Shaul’s sin and his lack of What did Hashem do for Miriam? He Yom Kippur approach. We cannot proper admission led to the end created a unique purification process simply make our blemishes disappear of his reign, whereas King David’s that normally did not exist, in order to — remember what Hashem did to humility in admitting wrongdoing allow her to atone for her sin. became a hallmark trait of his Miriam. leadership of the Jewish people. “Remember what Hashem did to Torah To Go Editors Miriam” — Hashem did two things to

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 Staying Engaged

ne of the most prestigious, albeit relatively unknown, talmidim of the Alter Rabbi Josh Blass Ofrom Slobodka was Rav Avraham , Yeshiva University Elya Kaplan, who would go on to Rabbi, Kehillas Bais Yehudah, Wesley Hills, NY become the head of the Hildesheimer Rabbinic Seminary until his death at the young age of 37. Rav It is indeed difficult to muster an I have found that adopting the Avraham Elya notes in his spiritual awakened passion for teshuva when a position of the Mabit, which autobiography, B’ikvos Ha’yirah, person consciously or subconsciously recognizes that we are on a life what it was like to come back to feels that “This is who I am and this is journey of change and transformation, Slobodka Yeshiva, in the presence of who I will forever be.” allows us to have a somewhat healthier the Alter, for an Elul zman. To spend If the attitude that I am describing attitude about teshuva. This attitude even a single day in the rarified air of is accurate, how then does one also helps us to avoid the destructive Slobodka in Elul was a transformative pitfall of self-castigation if and when counteract this sense of yei’ush, experience that continued to resonate hopelessness? One possibility is to we fail to completely turn our lives with Rav Avraham Elya decades later. genuinely recognize that teshuva is around. Whenever I would see those words a long process and that the goal is to There might also be another attitude quoted from B’ikvos Ha’yirah, or be able to change over the course of a that helps one to become engaged when I would read other similar lifetime. To some degree comments in the teshuva process, even if he or recollections about the environment from Chazal and the Rambam seem she is somewhat skeptical as to how of awe that permeated the halls of to imply that teshuva needs to be permanent their return might be. batei medrashos (study halls) of days total and immediate. Throughout There is a well-known debate in gone by, I always wondered why the Rambam’s (see Hilchos Teshuva the rishonim about whether or not name Elul, and the portent behind 2:2,2:4 and 7:7), the implication is teshuva, is in fact, a mitzva. The it, didn’t have the same effect on my that teshuva needs to be absolute and Ramban, Devarim 30:11, and others own religious conscience. Why would that at the end of this process even believe that it is a mitzvah, while the I, and perhaps many others reading Hakadosh Baruch Hu can testify that Rambam’s position is not clear. In a this article, not have the reaction of a this repentant will never return to his well-known comment, the Rambam, trembling anticipation knowing that old ways. Hilchos Teshuva 1:1, states: the Yom HaDin is fast approaching? With that said, many meforshim take כל מצות שבתורה, בין עשה בין לא תעשה, And, more important, why didn’t a far more moderate stance about אם עבר אדם על אחת מהן, בין בזדון בין we understand the opportunities for the issue of “half a teshuva.” For בשגגה, כשיעשה תשובה וישוב מחטאו חייב growth and personal transformation instance, the Mabit in his Beis Elokim להתודות לפני הא-ל ברוך הוא. ?that Elul and Tishrei bring (Sha’ar Hateshuva, beginning of ch. If one transgressed any commandment While explanations abound for 12,) held that if a person has genuine of the Torah, whether a positive or a this lack of enthusiasm for teshuva, remorse, even though he has not negative one, whether deliberately or perhaps one can argue that our apathy committed to changing his future accidentally, then when one repents, one is a reflection of past disappointments. actions, his repentance is efficacious, has to confess verbally to G-d. Perhaps many have felt, at different albeit on a more limited scale. This points in their lives, a sense of position seems to run counter to the This ambiguous language of “when optimism that they are capable of Rambam, Hilchos Teshuva 2:3, who one repents,” has led some to believe real change, only to see just days and says that such a teshuva is completely (Minchas Chinuch 364:2) that there weeks later that true change is elusive. worthless. is no formal obligation to do teshuva

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 and that repentance is fundamentally b’teshuva, and doing so might cheapen records the following statement in the a mitzvah kiyumis, an optional mitzvah the beauty of our natural tendencies. name of Rebbi Yitzchak: with a significant fulfillment if אין דנין את האדם אלא לפי מעשיו של אותה This concept is reflected in the performed. This understanding of the שעה. writings of the Maharal (Nesiv Rambam has led to much speculation Hateshuva ch. 2), in which he says Man is only judged based on his status at among the as to why that teshuva is a process of being that particular moment. teshuva is not a mitzvah. Between chozer el haschalaso — returning back all of the pesukim in Sefer Devarim This idea is developed in greater detail to the beginning, returning back to and all of the statements of Chazal in R. Shlomo Wolbe’s Alei Shur (Vol. one’s initial and natural state. All of that speak about teshuva in the most I), in his writings about the Yamim the comments of Chazal — teshuva elegiac of fashions, wouldn’t one think Noraim. brings healing to the world, teshuva that it’s an obligation to repent? reaches the Kisei Hakavod (Celestial If the goal of teshuva is to have a While many answers have been Throne) etc., reflect this notion of a moment in which we deeply feel provided to this question (see Meshech natural return to self. Perhaps that is that we are approaching the Celestial Chachma, Devarim 30:11, Ha’emek what the Rambam intended to say: Throne, then what comes down the Davar, Devarim 30:11, Mishnas that this process doesn’t need to be road is less significant than having a Yaavetz, Orach Chaim no. 54), one can mandated. moment of genuine reconnection. It suggest that repentance is not a formal is those moments that fuel our sense If in fact teshuva is construed as mitzvah because it reflects man’s of self and motivate genuine spiritual a moment of a return back to the natural return to himself. The ambition. It is those moments that Ba’al beginning, back to a truer version of and others speak about man’s we can generate internally even Hatanya oneself, then perhaps more important natural state of G-d consciousness without the sublime environment of than teshuva reflecting sustained and the pain that we feel when we Slobodka. As emotionally, physically, change, as important as that might be, move away from that state. Teshuva is psychologically and spiritually teshuva is a chance — perhaps for just not an external mitzvah that needs to draining as this month-and-a-half- a few moments perhaps for longer — be mandated, but is an outgrowth of long process of repentance can often to reconnect with our own pristine man’s natural desire to seek spiritual feel, let us collectively fully engage in essence. That singular moment of meaning and wholeness. Man doesn’t that process knowing the incalculable return seems to be reflected in the need the mandate to be benefits of thatsha’ah achas, the single chozer Gemara in 16b, that Rosh Hashana moment of returning to oneself.

Rabbi Soloveitchik on Applying the Principles of Teshuva to Modern Times … Interestingly, this very idea constitutes the basis of all modern psychotherapy, i.e., a person’s actions do not necessarily reflect or emanate from his real self, but from a pseudo-self. Thus it is that a person can change behavior, and experience positive change and personal growth. This is not simply a philosophical principle, but something that has practical consequences for every rabbi, teacher, and parent. Especially in our time, we should each strive always to appeal to people’s better, deeper, and more authentic selves, that are not always apparent to others. I have often said that there are two kinds ofmussar , rebuke. The first tells the sinner that he has done bad things and must renounce his erroneous ways. The problem with this approach is that it does not always work — and can even be counterproductive. … Today we must favor the second approach. … We should speak to them with words that convey that they are not as bad as they think, that their errant actions are not consistent with their core selves, which remain unsullied and pure at all times. Adapted by Rabbi Dr. Basil Herring from a lecture given by Rabbi Soloveitchik in 1956. The full summary is available at www.torahmusings.com/2014/09/regret-annulment-essence-teshuvah. Torah To Go Editors

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 Teshuva and the Question of Change

hroughout the Yamim Noraim we do teshuva, the heart of which is a commitment to Rabbi Reuven Brand Tchange for the better. This idea of Rosh Kollel, YU Torah Mitzion Kollel of Chicago change is complicated, as we know that in our Torah lives sometimes change is necessary and sometimes it continuation of our parents’ behavior. if these changes are focused on is frowned upon. True introspection Sometimes these practices exist spiritual accomplishments or social — a prerequisite to teshuva — across an entire community and may conventions? What about changes requires that we explore how to be a notable hallmark of a specific between varying Torah communities maintain our commitment to personal group. Change in our religious lives and traditions? and communal traditions while still can be controversial and filled with developing in a positive religious tension. We find an example among A Need For Change direction, growing closer to Hashem. students who study in Israel for a year Change is difficult. Regarding after high school and often change It can be universally agreed upon a change of character traits, it is their religious behavior, bringing that in certain areas of Jewish life, reported that Rabbi Yisrael Salanter home new customs, a stronger personal change is necessary. In the considered it more difficult to change commitment to , as well world of Torah study, for example, we one deficient trait than to master all as what some would call a stricter must change over time. There would of Talmudic literature. Behavioral level of observance. In a study of this be an obvious deficiency if one’s change is also a monumental task. phenomenon, begun in May 2007, understanding of a verse in Chumash The strenuous nature of this kind of the Azrieli Graduate School of Jewish as a grown adult were at the same level change is attested to in the written Education and Administration1 of sophistication and shared the same works of many prominent researchers found that while most parents perspective as that of an elementary and clinicians, including Dr. James supported their children’s changes school child. Similarly, a basic goal Prochaska and Rabbi Dr. Abraham in religious behavior, some parents of maturation in life is to change our Twerski. reacted negatively. This study behavior over time to reflect a more highlights a question that we each One of the most complex issues we refined character. The verse in Mishlei face individually, and our community face in the world of change in our states: faces collectively: when should הַחֲ זֵק בַ ּוסָר אַל ףתֶרֶ נִצְרֶ הָכִי הִיא חַ יֶיָך religious lives is whether we should religious change be encouraged and change in the first place. Often, we Hold fast to discipline; do not let go; when should it not? Which practices deliberately maintain a particular keep it; it is your life. should we maintain and strengthen practice since this is how we’ve acted Mishlei 4:13 and which should we leave behind throughout our lives, perhaps in as we go through life? Does it matter The Vilna Gaon, in his Commentary to

Thank you to Avi Mori, Mr. Etzion Brand, Rabbi Joshua Flug, Rabbi Yisroel Greenblatt, Rabbi Elie Mischel, Dr. David Pelcovitz, Mrs. Andrea Polster and Rabbi Jacob J. Schacter for their many, helpful comments.

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 ומְעִיל קָ טֹן תַ עֲ ֶׂשה ּלֹו אִ ֹומ וְהַעַלְתָה לֹו מִ יָמִ ים עוז של פשטות, תמימות, רגישות, מבוכה, :Mishlei explains יָמִימָה בַעֲלֹותָּה אֶת אִ ישָ ּה לִזְבֹחַ אֶ ת זֶבַ ח בהלה ילדותית וגם ביטחון שלא ישוער, אל כי היא חייך: כי מה שהאדם חי הוא כדי הַ יָמִ ים. מרחבים אשר לא שזפתם עין. לשבור מה שלא שבר עד הנה אותו המדה לכן דברי הגות והערכה עמ’ 159 צריך תמיד להתחזק ואם לא יתחזק למה לו His mother would also make a little robe Where you find their maturity you find חיים. for him and bring it up to him every year, It is your life: Because the reason why their childlike quality. What was my when she made the pilgrimage with her a person lives is to break the [negative] grandfather, R. Hayyim of Brisk? On husband to offer the annual sacrifice. character traits that one has not broken the one hand, he was a great abstract Shmuel I 2:19 until now. For this reason, one must thinker, who introduced basic conceptual constantly inspire oneself, and if one transformations in the field of halakhic Rashi explains: והוא עוטה מעיל. שהיה רגיל ללבוש מעיל, doesn’t want to inspire oneself, why live? methodology. On the other hand, he שנאמר ומעיל קטן תעשה לו אמו, ובמעילו We all expect our children to grow was a child, unable to restrain his warm נקבר. out of the self-centered behaviors emotions, his yearning for something of youth and build emotionally beautiful and elevated, his dreams and He is wrapped in a robe; he was intelligent lives that include new levels hopes. He, the man of iron discipline in accustomed to wearing a robe as it states, of empathy and concern for others. the intellectual sphere, who captured “His mother would also make a little This constant change — seeking new the richness of in acute, exact, robe for him,” and he was buried in his ways to improve our character — is logical molds, was swept without robe. the essence of our lives, according to reservation in a bold stream of simplicity, It is incredible that one of the greatest the Vilna Gaon. innocence, sensitivity, perplexity, childish prophets of Jewish history, in his confusion, but also immeasurable old age and into the afterlife, was Staying the Same confidence. still wearing the same shawl that Shiurei HaRav (ed. Joseph Epstein) his mother, Chana, knitted for him However, there are other aspects pg. 63 when he was a child. The shawl not of our lives in which we do not This fealty to a religious experience only symbolizes the youthfulness encourage change as we age. In his of youth may be found expressed described by Rabbi Soloveitchik, magisterial eulogy for the late Rabbi in a beautiful image — the shawl of but also symbolizes how Shmuel Chaim Heller zt”l, Rabbi Joseph B. Shmuel Hanavi. When faced with Hanavi identified with his parents. It Soloveitchik described the aspiration his final crisis, King Shaul seeks a is a symbol of his identification with of maintaining childlike faith in sorceress to conjure up the soul of his upbringing and the family within one’s religious life and one’s emunah Shmuel for guidance. When she does, which he was raised. in Hashem. Unlike the intellectual she describes his appearance: realm of Torah in which one morphs Each of us has a shawl given to us by our parents that we must keep with וַיֹאמֶ רלָּה מַה תָאֳ רֹו וַ תֹאמֶר אִ יש זָקֵ ן עֹלֶ ה and grows over time, the experiential us, no matter what age or stature we וְ הוא עֹטֶה מְעִיל וַיֵדַע שָ אול כִי שְ מואֵ ל הוא feeling of G-d’s presence requires attain. This concept of familial loyalty וַיִקֹד אַפַ יִם אַרְ צָה וַיִשְתָ חו. a youthful perspective, which he ascribes to his own grandfather, Rabbi “What does he look like?” he asked her. and its accompanying resistance to zt”l: “It is an old man coming up,” she said, change is a strict halachic principle “and he is wrapped in a robe.” Then based on a Talmudic story: מה היה הסבא שלי, ר’ חיים, איש בריסק? Saul knew that it was Samuel; and he בני ביישן נהוג דלא הוו אזלין מצור לצידון מחד גיסא - גדול המחשבה המופשטת, bowed low in homage with his face to the במעלי שבתא אתו בנייהו קמיה דר’ יוחנן שהכניס שינויי יסוד במתודולוגיה ההלכתית, ground. אמרו לו אבהתין אפשר להו אנן לא אפשר לן ר’ חיים הגדול. ומאידך גיסא - ילד קטן ורך, Shmuel I 28:14 אמר להו כבר קיבלו אבותיכם עליהם שנאמר שלא יכול לכבול את רגשותיו הרותחים, שמע בני מוסר אביך ואל תטוש תורת אמך. The immediate question is, how געגועיו למשהו יפה ונעלה, חלומותיו ותקוותיו. did Shaul know from this simple, The residents of Beit She’an were הוא, איש המשמעת הקפדנית בתחום השכל, nondescript portrait that this was, accustomed not to travel from Tyre שכבש וריסן בדפוסי היגיון חד ודייקני את כל in fact, Shmuel? Rashi cites a verse to market day in Sidon on Shabbat העושר ההלכי, נישא ללא כל הסתייגות בזרם earlier in the book of Shmuel: eve. In deference to Shabbat, they

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 adopted a stringency and would not This is true not only of personal rhetorical question. Would a business interrupt their Shabbat preparations and familial customs; it is equally executive in the 21st century decline even for a short sea voyage. Their true of communal character as well. use of a website for ordering today children came before Rabbi Yohanan to Each community within the overall because his firm didn’t do business request that he repeal this custom. They spectrum of must maintain that way in the 1950s? Certainly not. said to him: Due to their wealth, it its unique traditions in Jewish Imagine a couple celebrating their was possible for our fathers to earn a outlook and practice. Moreover, fiftieth wedding anniversary. Would living without traveling to the market it is noteworthy that a diversity of anyone expect the manner in which on Friday; however, it is not possible minhagim and practices between they speak to and treat each not for us to do so. He said to them: Your Jewish communities and families to change in the years that they’ve fathers already accepted this virtuous is not just an accident of history. It known each other? Certainly not. custom upon themselves, and it remains is an intentional, original design of As both the book of Shir Hashirim in effect for you, as it is stated: “My son, the Jewish people. The creation of and the book of Eicha describe, we hear your father’s rebuke and do not twelve distinct tribes reflects the need have a relationship with Hashem, our abandon your mother’s teaching.” In for differentiated modes of avodat beloved. This relationship is deepened addition to adhering to one’s father’s Hashem. The classic introduction to over time, and things that would have rebuke, i.e., halacha, one is also required the , Sha’ar HaKollel, been acceptable during the initial to preserve his mother’s teaching, i.e., makes this point in stating that there stages of our relationship may no ancestral customs. are going to be thirteen gates of entry longer be appropriate. Times change Pesachim 50b (Translation from to the Third Beit HaMikdash, one and circumstances change. While The William Davidson digital for each tribe, and a thirteenth that certain practices may be appropriate edition of the Koren Noé Talmud) is all-encompassing. This is to reflect in a given time and place, they may no This Gemara is the basis of the the many gateways and traditions to longer be appropriate at a later time. concept of and the binding serving Hashem. This need for revision throughout life nature of personal, familial and We learn that it is important to is conveyed in a fascinating parable of communal precedent. Halacha maintain the character of our specific a map maker: grants significant weight to authentic community within the masorah of But the biggest problem of map-making minhagim in almost all cases.2 Torah communities. is not that we have to start from Oftentimes, prior practice helps scratch, but that if our maps are to be establish halachic standards, and A Challenge accurate we have to continually revise changes to prior practice can also raise them. The world itself is constantly concerns of disrespecting previous The challenge, then, is how to changing. Glaciers come, glaciers go. generations. Just one example of this balance this commitment to the Cultures come, cultures go. There is is found in the halachic discussion unique character of our family and too little technology, there is too much in 19th-century Europe regarding community with a quest to come technology. Even more dramatically the the kosher status of turkey. The ever closer to Hashem, which is our vantage point from which we view the Darkei Teshuva, in his commentary ultimate calling as avdei Hashem. world is constantly and quite rapidly to Shulchan Aruch, Yoreh Deah 82, Does fealty to tradition mean that we changing … If we are to incorporate this cites these arguments in the name should never adapt or change in new information, we must continually revise of the Netziv: since people have circumstances? Should it be enough our maps, and sometimes when enough been consuming turkey with the to say that we should never deviate new information has accumulated, we presumption that it is kosher, we from the practice of our parents and must make very major revisions. The cannot overturn that presumption grandparents? What if this practice is process of making revisions, particularly without a bona fide proof that it is inconsistent with accepted halacha? major revisions, is painful, sometimes not kosher because doing so will cast Does any shift in more scrupulous excruciatingly painful. And herein lies aspersions on previous generations observance mean we are moving, as is the major source of many of the ills of that they ate non-kosher. 3 often described, “to the right”? This mankind. question could be answered with a

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 Once we understand that within a are a meaningful and time-honored Hesitation commitment to one’s personal and expression of piety. However, our communal past there is still room, rabbis have always stressed caution Even when all of these conditions are and sometimes a necessity, for new and balance when introducing them, fulfilled satisfactorily, we often still ideas and practices, we still face as they may violate the Torah’s feel uncomfortable around others the challenge of navigating change. restriction against arrogance and who have made positive religious How do we know when change is sanctimony. The Gemara states: changes, as described in the Azrieli study above. We also often hesitate אליעזר זעירא הוה סיים מסאני אוכמי וקאי ?appropriate and when it is not בשוקא דנהרדעא אשכחוהו דבי ריש גלותא Perhaps a first consideration is R. Moshe Chaim וא”ל מאי שנא הני מסאני אמר להו דקא motivation. Is the change to a new Luzzatto on Taking on מאבילנא אירושלים אמרו ליה את חשיבת practice motivated simply by a lack Additional Stringencies לאיתאבולי אירושלים סבור יוהרא הוה אתיוה of confidence and desire to imitate וחבשוה another person or community? If והנה מה שצריך להבין הוא כי אין לדון ,so, then it is just shallow mimicry. If, Eliezer Ze’eira was wearing black shoes דברי החסידות על מראיהן הראשון, אלא ,however, it is a truly profound affinity unlike the Jewish custom of that time צריך לעיין ולהתבונן עד היכן תולדות .for a specific religious community and standing in the market of Neharde’a המעשה מגיעות, כי לפעמים המעשה or overall desire to grow closer to Officials of the house of the Exilarch בעצמו יראה טוב, ולפי שהתולדות רעות Hashem that motivates change, found him and said to him: What is יתחייב להניחו, ולו יעשה אותו יהיה then it is worthy of consideration. different about you that causes you to חוטא ולא חסיד... יש איזה תוספות Additionally, a second, more complex wear these shoes? He said to them: I am חסידות שאם יעשה אותם האדם לפני issue is assessing the merit of the both wearing them because I am in mourning המון העם ישחקו עליו ויתלוצצו, ונמצאו the current and proposed practice. over the destruction of the Temple and חוטאים ונענשים על ידו, והוא היה יכול Jerusalem, and so I wear black shoes, as להניח מלעשות הדברים ההם, כי אינם Merit is the custom of mourners. They said to חובה מוחלטת. him: Are you a man of such importance What a person needs to understand Before abandoning a current to publicly mourn over Jerusalem? is that one should not judge the practice, one must research and They thought that it was simply matters of chasidut according to understand its values and merits. presumptuousness on his part. Since he their superficial appearance. Rather, Occasionally, current practices may was acting against the prevalent Jewish one must examine and contemplate seem questionable on the surface but custom, they brought him to the prison the full extent of where the future upon further inquiry have a sound and incarcerated him. 4 consequences of the deed leads. halachic basis. On some occasions, Baba Kama 59b (Translation from For sometimes, the deed itself may however, we encounter a practice The William Davidson digital appear to be good but since the that is deemed a minhag ta’ut— an edition of the Koren Noé Talmud) consequences are evil one must errant practice, which lacks halachic Chazal are teaching us that only abstain from it. For doing it would merit entirely. For example, no one certain individuals are entitled or not have made him a chasid but could claim that they have a family permitted to observe certain chumrot rather a sinner … there are some or community minhag to eat non- — for others they are off limits, as additional matters of piety, which if a kosher food just because members of they are beyond the person’s current person were to do before the common a previous generation, who were not spiritual rank. In addition, the value people, they will laugh at him and observant, did so. of a stricture must be weighed ridicule him, thereby sinning and A similar inquiry should be done against other halachic and meta- incurring punishment through him, regarding the acceptance of a halachic considerations that may and this is something he could have proposed practice. Does this new counterbalance it. As the Talmud abstained from doing since these practice fulfill a Biblical or Rabbinic notes, a stricture in one area of halacha things are not complete obligations. mitzvah or is it a stringency? and life may actually be a leniency and Mesilat Yesharim Chap. 20 Stringencies, known as chumrot, infringement upon another area.5 Torah To-Go Editors

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 עמדה וחילקה כל נכסיה שליש למלכות to make these changes for ourselves of Slabodka, “Teshuva is not becoming ושליש לעניים ושליש נטלה בידה חוץ מאותן even when we know they are advisable better: it is becoming different.”6 מצעות ובאת לבית מדרשו של ר’ חייא אמרה and even necessary. Why are we so However, there is a clear implication לו רבי צוה עלי ויעשוני גיורת אמר לה בתי reticent? This is something with here regarding the status of a שמא עיניך נתת באחד מן התלמידים הוציאה which I personally struggle, like many person before teshuva, and perhaps כתב מידה ונתנה לו אמר לה לכי זכי במקחך others, as Eric Hoffer notes in his this impedes teshuva. When I see אותן מצעות שהציעה לו באיסור הציעה לו book, The Ordeal of Change. There are someone else who has made changes בהיתר זה. many factors that impede and hinder in their lives, perhaps some part of me change. In the context of teshuva, feels (and perhaps on some level we Thereupon she arose and divided her we can point to one emotional and ought to feel) “despised, condemned estate into three parts; one third for the psychological core issue that nags at and rejected by G-d.” Perhaps the government, one third to be distributed our subconscious. It is highlighted reflection makes us feel inadequate. among the poor, and one third she took by the words of the Rambam, The thought of making changes with her in her hand; the bed clothes, who describes the transformation and moving forward may make us however, she retained. She then came of teshuva in chapter 7 of Hilchot uncomfortable because it challenges to the Beth Hamidrash of R. Hiyya, Teshuva: our past identity. It labels us in a way and said to him, ... “Master, give we don’t like. Hence, we avoid change. instructions about me that they make me גדולה תשובה שמקרבת את האדם לשכינה ,We aren’t prepared to condemn our a proselyte.” He replied: “My daughter שנאמר שובה ישראל עד ה’ אלהיך ונאמר ולא past selves and completely change perhaps you have set your eyes on one of שבתם עדי נאם ה’ ונאמר אם תשוב ישראל our identity — to literally change our the disciples?” She thereupon took out נאם ה’ אלי תשוב כלומר אם תחזור בתשובה :name as the Rambam also encourages the script and handed it to him. He said בי תדבק התשובה מקרבת את הרחוקים אמש Hilchot Teshuva 2:4). “Go, and enjoy your acquisition.” Those) היה זה שנאוי לפני המקום משוקץ ומרוחק very bed-clothes which she had spread ותועבה והיום הוא אהוב ונחמד קרוב וידיד. Repentance is of the greatest importance, for him for an illicit purpose she now Development, Not Change . inasmuch as it brings a man nearer to spread out for him lawfully Menachot 44a (Translation from the Shechinah; for it is said: O Israel, Perhaps the answer to this concern The William Davidson digital return unto the Lord thy God (Hos. and hesitation is an approach to edition of the Koren Noé Talmud) 14. 1); again it is said: Yet have ye not teshuva suggesting that G-d and the returned unto Me, saith the Lord (Amos halacha do not actually require us to There are many incredible aspects 4. 6.); and it is also said: If thou wilt shed our prior identity, even if it were and lessons of this story. One of the return, O Israel, saith the Lord, return sinful, in favor of a new one. Teshuva most striking is the fact that she does unto Me (Jer. 4. 1); meaning, if thou is about continuous development not discard the old bed clothes of wilt but turn with repentance, thou wilt rather than a wholesale change of her prior life when she arrives at the cleave unto Me. Repentance brings near identity. doorstep of Rabbi Hiyya’s yeshiva, to God those that were remote from Him. nor does Rabbi Hiyya instruct her to This idea is demonstrated in a The same man who, but the day before, do so. On the contrary, he encourages remarkable story in the Gemara, was despised, condemned, and rejected her to keep what might seem to be Menachot 44a, describing the religious by God, is now beloved, accepted, a kin an obvious reminder of a not-so- journey of a prostitute. The Gemara and a favorite. honorable past. This Talmudic passage records that a certain individual was Hilchot Teshuva 7:6 teaches that when we make changes in about to commit an illicit act with our lives, even drastic ones, we do not On one level, these comments of the this prostitute, when his hit need to disown or rewrite our pasts. Rambam are incredibly empowering him on the face. This inspired him to Maharal (Chiddushei Aggadot there) and invigorating. Each us of has at cancel his appointment. The woman notes the woman sold two-thirds of hand the opportunity to completely was so moved by this, she asked the her property, yet she kept one-third. transform ourselves and our individual to write his name on a piece He suggests that the allocation of the relationship with Hashem through of paper, and she began a journey funds symbolizes that although most teshuva. It is dramatic. It can be toward conversion to Judaism. The of her life was being transformed, she summarized in a quote from the Alter Gemara continues:

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 maintained a piece of her prior self. the wicked turns from his wickedness, the unique traditions of our families We learn that even a convert, whose and does that which is lawful and right, and our baalei masorah. We do not transformation is compared by Chazal he shall live thereby” (Ezekiel 33:19), need to mimic others or convert to any to being “born like a child,” is not and all his deeds, even his transgressions, of the other tribes of Israel. However, completely reborn. Part of their prior will become praiseworthy? The Gemara as part of our teshuva process, we identity remains with them as a badge reconciles: This is not difficult: Here, must engage in what Rav Aharon of honor, not a mark of Cain. when one repents out of love, his sins Lichtenstein zt”l, termed “introspective This notion, that as we do teshuva we become like merits; there, when one commitment and committed do not reject our past, demonstrates repents out of fear, his sins are counted as introspection.” In “The Future of that we seek to develop more than we unwitting transgressions. Centrist Orthodoxy,” an essay whose seek to change. Change, or “flipping Yoma 86b (Translation from The relevance has not diminished over the out,” means becoming something William Davidson digital edition of passage of time, he teaches us that: or someone else. Development the Koren Noé Talmud) Above all, what is needed is a means taking myself to another level, Reish Lakish, one of the Talmud’s heshbon ha-nefesh: a process of self- closer to Hashem and closer to my most renowned baalei teshuva, examination that should recognize, potential. This is why Judaism’s term ultimately concludes that past actions and hence develop, strengths, but for repentance is teshuva, which remain a proud, meritorious part that should also acknowledge, and literally means a return. Teshuva is of our identity. This perspective hence issue an initiative to surmount about returning to our true selves, on teshuva as not wholly rejecting weakness. As we approach the mitzvah not becoming something or someone our prior, unredeemed identity is of teshuva during the days of awe, we else. This may be why when we do advanced clearly by Rav Kook in his should consider how our commitment teshuva, we do not erase our past writings.7 Here is one example: to change this coming year will be both a continuation of our personal כשעוסקים בתשובה ... צריך לברר את הטוב misdeeds. When we embrace spiritual and communal traditions and a new הנמצא בעומק הרע ולחזק אותו - באותו הכח development with love, our past errors stage in developing our relationship עצמו שבורחים מן הרע, כדי שתהיה התשובה :become merits as Reish Lakish teaches .with our Creator כח פועל לטובה, המהפכת ממש את כל אמר ריש לקיש גדולה תשובה שזדונות נעשות הזדונות לזכיות. לו כשגגות שנאמר שובה ישראל עד ה’ אלקיך When we engage in repentance … we Endnotes כי כשלת בעונך הא עון מזיד הוא וקא קרי ליה need to filter out the good that is found מכשול איני והאמר ריש לקיש גדולה תשובה 1 David Pelcovitz and Steven Eisenberg, “The .(in the depths of the bad and strengthen Year In Israel Experience” (2010 שזדונות נעשות לו כזכיות שנאמר ובשוב רשע it — with the same energy that we have מרשעתו ועשה משפט וצדקה עליהם )חיה( when we run away from the bad — in 2 In cases where a minhag conflicts with יחיה לא קשיא כאן מאהבה כאן מיראה. established halacha, see Magen Avraham, Reish Lakish said: Great is repentance, order that the repentance has a positive Orach Chaim 690, Chasam Sofer there and as the penitent’s intentional sins energy that can actually transform our Shu”t Aseh Lecha Rav vol. 3 page 84. are counted for him as unwitting wanton deeds into merits. 3 M. Scott Peck, The Road Less Traveled, pg. 25. transgressions, as it is stated: “Return, Shemonah Kevatzim 1:240 Israel, to the Lord your God, for you 4 An example of this could be the practice We learn that we can find positive found among Tunisian and other Jews to have stumbled in your iniquity” (Hosea qualities even in flawed behavior. We throw the pieces of challah to those seated at 14:2). The Gemara analyzes this: do not need to hide or be ashamed of the Shabbat table. While halacha generally Doesn’t “iniquity” mean an intentional prohibits throwing bread, this practice is our past or of our parents. We do not based on the tradition that our table is like the sin? Yet the prophet calls it stumbling, need to judge previous generations. implying that one who repents is mizbeach and the offerings on the mizbeach Rather we can look to their good must be thrown. considered as though he only stumbled qualities with pride and learn from 5 See, for example, Pesachim 48b. accidentally in his transgression. The them even if our practice diverges as 6 Great Jewish Wisdom, p. 113. Gemara asks: Is that so? Didn’t Reish we develop. Lakish himself say: Great is repentance, 7 For a further discussion, see Yesh Lech as one’s intentional sins are counted for The need to develop a fealty to our past Kanfei Ruach. him as merits, as it is stated: “And when is a delicate balance. We must maintain

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 Of Apples, Honey, and Black-eyed Peas The How, Why, and Why-not of Simanei Rosh ha-Shana

ome of the great joys of learning and studying halacha and Rabbi Tanchum Cohen minhag are the grand vistas , YU High School for Boys Sand big ideas that we often discover Assistant Rabbi, Congregation Beth Abraham, in the exploration of problematic Bergenfield, NJ details. As part of our Rosh ha- Shana preparation, an examination I. Superstitious Se’uda? Sifrei 171 trans. adapted from of one such detail of practice — the Sefaria colorful array of foods that annually In Parashas Shofetim, the Torah adorn our Rosh ha-Shana tables — forbids many occult practices, This Sifrei is quoted in Masseches can also inspire and equip us for a particularly nichush: Sanhedrin 65b, and it is codified as a more profound yom tov experience. matter of halacha by Rambam (Avoda Zara 11:4) and Shulchan Aruch (Yore לֹא יִמָ צֵאבְָך מַעֲבִיר בְ נֹו ובִ תֹו בָ אֵ ש קֹסֵ ם Moreover, this intellectual journey can De’ah 179:3). Yet this seems to stand קְסָמִים מְ עֹונֵן ומְ נַחֵ ש ומְכַשֵ ף. provide us with globally important skills and insights particularly relevant Let no one be found among you who … in direct contradiction to the Gemara for 21st-century Jews, enabling us practices nichush … mentioned above, which appears to to appreciate and discern authentic, Devarim 18:10 recommend consuming particular sophisticated religious experience In the Sifrei (the midrash halacha on foods as a way to magically ensure a throughout the year. Bamidbar and Devarim), the tannaim year of beracha! While it is somewhat curious that defined “nichush” as engaging in Both Meiri and Rav Yaacov of Lisa eating honeyed apples on Rosh ha- superstitious behavior: address this quandary, and both of their answers actually flow from a ומנחש – איזהו מנחש? כגון האומר נפלה Shana night — a minhag mentioned .third, striking Gemara פתי מפי, נפלה מקלי מידי, עבר נחש מימיני some seven centuries ago by the ושועל משמאלי ופסק צבי את הדרך לפני; אל Tur 1 — is far more prominent among II. Superstitious or Simply תתחיל בי – שחרית הוא, ראש חודש הוא, ,Ashkenazim than consuming leek ?Super מוצאי שבת הוא. black-eyed peas, and the other items cited more than 1½ millennia ago by Who qualifies as a “menachesh”? [One the Gemara in Massechtos Horayos 12a who interprets natural happenings as In discussing the bounds of forbidden and Kereisos 5b,2 the most surprising signs or portents] e.g., “His bread fell nichush, we learn in Masseches Chullin and most troubling aspect — as we from his mouth; therefore …,” “his 95b, that: אמר רב כל נחש שאינו כאליעזר עבד אברהם ”,… are about to discover — is that we stick fell from his hand; therefore וכיונתן בן שאול אינו נחש. ,allow any of these foods at our yom “a snake on his right, a fox on his left tov tables. a deer crossed his path; therefore …,” Rav said: Any nichush unlike that of and one who says “Do not begin” (a new Eliezer (Avraham’s servant) and of enterprise) — it is morning; it is the Yonasan (son of Shaul) does not qualify New Moon; it is the end of Shabbath.” as nichush.

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 towards you [to fight],” then they seem יאמרו אליו עלו אלינו יהא נראה שהם יראים Rav points to two episodes in Tanach unafraid, and logically we ought to flee ממארב, ובכיוצא בו בטח יונתן בגבורתו :that serve as paradigms of nichush .rather than fight שהוא ונושא כליו יפגעו בהם, שכן מנהגו של Eliezer selecting a wife for Yitzchak The Gemara referenced these episodes עולם ששנים או שלשה אבירי לב יניסו הרבה by waiting to hear the significant in order to teach us even if a siman is מן המופחדים. ואם יאמרו דומו עד הגיענו ”phrase, “I’ll water your camels as well illogical, it is only forbidden if one אליכם יראה מדבריהם שאינם מתפחדים, Bereishis 24), and Yonasan deciding) acts upon it as did these two [Eliezer ובכיוצא בזה לא היה ראוי ליהונתן שימסור whether or not to charge up the hill .[and Yonasan עצמו לסכנה וכל כיוצא בזה מנהגו של עולם at the enemy Pelishti camp by testing הוא. וכי מייתי לה בגמרא לענין איסור ה”ק, whether the Pelishtim stream down Acting based upon signs is שכל נחש שהוא מהדברים שאסרה תורה the hill at Yonasan or invite him uphill prohibited provided that the signs שאין הסברא מכרעת בהן כל שאינו סומך (Shemuel I 14). Acting based on a are nonsensical, as are the examples על מעשיו ממש כמו שעשו אלו השנים בדבר — sign — as did Yonasan and Eliezer mentioned by the Sifrei above. There מותר אינו נחש ואינו אסור אע”פ שהוא is the paradigm for forbidden nichush is no rational reason to avoid business מדרכי הנחשים האסורים. according to Rav. subsequent to bread dropping from Ba’alei ha-Tosefos are shocked: are I believe the solution is as follows: The one’s mouth or a deer (or black cat) these tzaddikim, Yonasan and Eliezer, Torah forbade nichush when one relies crossing one’s path, so such avoidance actually models of sin? Ri ba’al ha- upon a siman for which there is no violates the biblical prohibition against Tosefos3 answers that Yonasan and logical basis to presume it causes nichush, superstition. By contrast, Eliezer planned to act regardless, benefit nor harm, such as divining choosing to take an umbrella based Yonasan relying on his judgment and based upon bread falling from one’s upon sky color (grey rather than Eliezer upon zechuso shel Avraham, hand or a deer crossing one’s path. These blue) is a sensible, scientifically-based the merit of Avraham; the signs were examples are indeed superstitious. If, heuristic and is therefore permitted. merely an additional siman but were however, one employs simanim Similarly, volunteering unasked to not dispositive whatsoever. Truly with a logical basis — why, that is provide several hundred gallons of acting based upon signs, though, typical everyday living! For instance, water5 certainly indicates exceptionally would indeed violate the prohibition “I shall not travel if it will rain, but I proactive and insightful chesed, and against nichush. shall travel if it won’t rain” is typical a mountaintop garrison’s surprising practice, not nichush. 4 hesitancy to charge down at a pair of In his chiddushim, Rabbeinu Nissim Eliezer and Yonasan employed the enemy soldiers reveals the garrison’s offers an alternative teirutz: second [and permissible] type of siman. remarkable weakness or low morale, Eliezer sought a woman who would so Eliezer and Yonasan violated וכך נראה לי בתירוצן של דברים, שהנחש be appropriate for [the great tzaddik] no prohibition. Combining his שאסרה תורה הוא התולה את מעשיו בסימן Yitzchak, and so he took the following explanation with that of Tosefos, Ran שאין הסברא נותנת שיהא גורם תועלת לדבר as his siman: if she is so refined and of writes there are two criteria that must או נזק, כגון פתו נפלה לו מידו או צבי הפסיק developed character as to generously be met for violation of nichush: truly לו בדרך שאלו וכיוצא בהן הם מדרכי האמורי. .respond to my request for water with an acting upon a meaningless sign אבל הלוקח סימנים בדבר שהסברא מכרעת offer to water my camels as well, she is a שהם מורים תועלת הדבר או נזקו אין זה נחש, good fit for Yitzchak. Similarly, Yonasan This pair of concepts is quoted by שכל עסקי העולם כך הם, שהרי האומר אם who sought to attack an entire rishonim in discussing an adjacent — ירדו גשמים לא אצא לדרך ואם לאו אצא אין Pelishti camp with only one companion Gemara as well. As the sugya 6 זה נחש אלא מנהגו של עולם. took the following as his siman: if progresses, a baraisa teaches us that — ואליעזר ויהונתן – בכיוצא בזה תלו מעשיהם, they say to us, “Come up the mountain sometimes what seems like prohibited שאליעזר יודע היה שלא היו מזווגין אשה to fight us],” they must be frightened nichush is in fact permitted, a mere] ליצחק אלא הוגנת לו לפיכך לקח סימן לעצמו :of ambush, and then we can reasonably siman שאם תהא כל כך נאה במעשיה ושלימה תניא רבי שמעון בן אלעזר אומר בית תינוק rely on our capabilities, as a couple במדותיה עד שכשיאמר לה הגמיאיני נא ואשה אף על פי שאין נחש יש סימן of courageous soldiers can effectively מעט מים תשיבהו ברוח נדיבה גם גמליך ”,disperse a large group of frightened Rabbi Shimon ben Elazar says: “home אשקה אותה היא שהזמינו מן השמים ליצחק. ones. However, if they say to us, “Wait “wife” and “child” are not nichush, but וכן יהונתן שבקש להכות במחנה פלשתים .and stand your ground, we are headed rather a siman הוא ונושא כליו בלבד לקח סימן זה: שאם

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 What distinguishes a permitted siman III. Take One: Meiri that Meiri interprets the language of from forbidden nichush? Rambam each of those tefillos as references writes: Returning to simanei Rosh ha-Shana to teshuva.) This explanation is and the question of nichush raised ,cognate to the first criterion above ]ד[ אין מנחשין כעכו”ם שנאמר לא תנחשו above, one solution is offered by ,siman be-’alma; according to Meiri ... וכל העושה מעשה מפני דבר מדברים אלו Meiri: simanei Rosh ha-Shana are meant to לוקה. ]ה[ מי שאמר דירה זו שבניתי סימן be psychologically inspirational, not הרבה דברים הותרו לפעמים שהם דומים טוב היתה עלי, אשה זו שנשאתי ובהמה זו .materially influential לנחש, ולא מדרך נחש חלילה אלא דרך סימן שקניתי מבורכת היתה מעת שקניתיה עשרתי, לעורר בו לבבו להנהגה טובה. והוא שאמרו וכן השואל לתינוק אי זה פסוק אתה לומד אם IV. Take Two: Rav Yaacov of ליתן על שלחנו בליל ראש השנה קרכס”ת אמר לו פסוק מן הברכות ישמח ויאמר זה Lisa קרא רוביא כרתי סלקא תמרי שהם ענינם סימן טוב כל אלו וכיוצא בהן מותר הואיל ולא מהם שגדלים מהר ומהם שגדלתם עולה כיון מעשיו ולא נמנע מלעשות אלא עשה זה 9 Rav Yaacov of Lisa suggests in his הרבה. וכדי שלא ליכשל בהם לעשות דרך סימן לעצמו לדבר שכבר היה הרי זה מותר. Emes le-Ya’acov that the basis for נחש, תקנו לומר עליהם דברים המעוררים It is forbidden to practice nichush simanei Rosh ha-Shana lies in the לתשובה – והוא שאומרים בקרא “יקראו And whosoever commits an … Tanach-wide concept of po’al dimyon זכיותינו” ... ובכרתי “יכרתו שונאינו” ר”ל act as a result of any one of such developed by Ramban in his Peirush al שונאי הנפש והם העונות ... וידוע שכל זה divinations, is lashed. 10 ha-Torah (Bereishis 12:6). Ramban אינו אלא הערה, שאין הדבר תלוי באמירה One who said: “This dwelling which writes that a nevua (prophecy) that לבד רק בתשובה ומעשים טובים ... ”,I built was of good prefigurement “this wife whom I married has brought Many behaviors are permitted despite is both spoken and acted out by the a blessing to me” … Likewise, one seeming to be nichush, for these are not navi (prophet) is more potent than who asks a child, “What verse are you surely not actual nichush but are instead one that is only delivered verbally. studying?” if he mentioned to him a verse a siman to inspire an individual to It is for this reason that throughout of the blessings, he may rejoice and say: proper conduct. This explains why the Tanach, a navi may be instructed to “This is of good omen.” All such and Gemara instructed that one serve various both pronounce a given nevua and the like is permitted;7 seeing that he plant foods at his table on the eve of Rosh concomitantly perform a po’al dimyon, neither regulated his actions nor ha-Shana, as some of these plants grow an action that portrays and mimes the withheld himself from performing rapidly and some grow to significant content of that particular nevua. them by these signs, save that he height. And, in order to avoid this being By analogy, a tefilla that is both spoken made for himself a mark of a thing done in a superstitious fashion, the rabbis and mimed is even more powerful which already had come to pass, this is instituted that we recite repentance- than one that is only spoken. The permitted. oriented formulae in conjunction with objective of simanei Rosh ha-Shana is Rambam (Avoda Zara 11:4-5); these foods … It is well-known that these to serve as po’alei dimyon, enhancing trans. adapted from Sefaria are but inspiration, as the real crux is not and multiplying the power of the these formulae, but rather repentance In other words, “a mere siman” means tefillos “Yehi ratzon …” which they and good works. that one does not actually decide and accompany. Instead of a solely verbal Meiri Horayos 12a act based upon this sign. It is esthetic, request for a shana tova u-mesuka not heuristic. Hagahos Maimoniyos8 According to Meiri, simanei Rosh (a good and sweet year), for ribbui notes that this understanding of siman ha-Shana are not meant to directly, zechuyos (increase in merits), and for aligns with the Ri ba’al ha-Tosefos and intrinsically determine our gezar din kerisas sone’einu (destruction of our the first criterion above. He goes on (verdict) for the coming year, but enemies), we both say those tefillos and to cite Rabbeinu Eliezer of Metz who are instead a tool, an instrument for mime them by eating corresponding developed the second criterion above, inspiring us to do teshuva. It is teshuva foods, thus equipping our Rosh ha- that of davar be-lo ta’am versus ta’am that does impact our gezar din, and Shana with enhanced tefillos. ba-davar. the brief tefillos that accompany This second explanation is cognate the foods serve to ensure that we do with the second criterion above in not mistake the foods for anything the definition of nichush, namely but teshuva-catalysts. (Note as well ta’am ba-davar. According to Rav

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 Yaacov of Lisa, simanei Rosh ha-Shana As we prepare to organize and 7 In his comments, Ra’avad (ad loc.) disagrees are permissible because while they energize our toolkit of tefillos — our with this reading of the passage in Masseches are meant to effectively impact our Rosh ha-Shana panoply — to the best Chullin. He believes that the Gemara is concerned with the efficacy of the siman, year, they do so in an explainable, of our ability, may we merit kabbalas not with its halachic permissibility. Ran rational fashion — by leveraging and ha-tefillos. explores Rashi’s position on this question. multiplying our verbal tefillos. Hagahos Maimoniyos supports the position of Rambam and Tosfos; see especially the אָחֹות קְטַ נָה תְ פִּלֹותֶיהָ כל“ :strong language in his closing sentence עֹורְ כָה וְעֹונָהתְהִּלֹותֶיהָ זה הארכתי נגד המשחיתים המלעיגים על פסקים בְ נֹעַ ם מִ ּלִים לְָך תִקְרָאֶ ה V. Reflections I have written on this at greater length – אלו וְשִ יר וְהִ ּלולִים כִי לְָך נָאֶ ה in order to counter those who destructively לְ צור הֹוחִ יל ובְרִיתֹו שָמַ ר Two reflections flow from this belittle these halachic rulings [namely, the תָחֵל שָ נָה ובִרְכֹותֶיהָ ,approach of Rav Yaacov of Lisa. First it highlights the critical importance of halachic distinctions accepted by Rambam and Tosfos].” uttering the tefillos “Yehi ratzon …” (To instead focus solely on consuming Endnotes 8 Ad loc. 11:5:4*. the array of siman foods while 9 He is better-known for his Nesivos (ha- neglecting the tefillos is to embrace 1 Tur (Orach Chayim 583). Interestingly, the Mishpat) and Chavvos Da’as. Emes le-Ya’acov is the tafel, secondary, while ignoring the Gra (loc. cit.) suggests that the apple recreates a 94-page sefer on aggados ha-Shas. the episode of birkas Yitzchak, and that it 10 Ramban sees this notion of po’al dimyon as ikkar, primary.) occurred on Rosh ha-Shana. lying at the core of ma’ase avos siman la-banim 11 Moreover, the Rav famously 2 According to Tosfos (Avoda Zara 5b), it is — the episodes of the forefathers are a siman developed the notion of teki’as shofar already indicated in a mishna (Chullin 83a). for the history of the Jewish people to come — a concept that he takes as fundamental in as a primal, wordless form of tefilla. 3 Quoted by Tosfos and Ritva ad loc. Taken together with Rav Yaacov of globally understanding sefer Bereishis. 4 Ad loc. See also the commentaries on the 11 See Mi-Peninei Ha-Rav (Shofar 8, p. 126), Lisa’s insight, Rosh ha-Shana emerges above-referenced Rambam, particularly et al. For the Rav, this perspective on shofar as the tremendously consequential Kesef Mishne who expands upon this thesis also explains why mitzvas shofar is fulfilled yom ha-din (day of judgment), which of Rabbeinu Nissim, as well as Hagahos during tefilla — unlike other mitzvos such Maimoniyos who references an earlier partial understandably requires us to employ as lulav, hallel and ’as ha-Torah which source for this position in Sefer Yere’im. not only routine methods of tefilla, are fulfilled in the synagogue but not during but rather the full suite of tools in our 5 nationalgeographic.com/weepingcamel/ Shemone Esrei. tefilla arsenal, including both wordless thecamels.html. and mimed forms of expression. 6 This baraisa appears as well in Bereishis Certainly, its more standard tefillos Rabba 85:5 in the context of Yehuda’s refusal similarly demand singular effort and to marry his third son Sheilah to Tamar (Bereishis 38:11). unique focus.

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19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 Shabbos Yom Kippur: Discovering the Oneg in the Inuy of Life

om Kippur is a day entirely devoted to the spiritual experience of being lifnei Rabbi Yaakov Glasser HashemY, before G-d. The Torah tells David Mitzner Dean, YU Center for the Jewish Future us: Rabbi, Young Israel of Passaic-Clifton, NJ כִ י בַ יֹום הַ זֶה יְכַפֵר עֲלֵיכֶם לְטַהֵר אֶתְ כֶם מִ כֹל חולה שאכל בי”ה ונתיישב דעתו בענין שיכול 85a, states unequivocally that any חַ טֹאתֵ יכֶם לִפְ נֵי ה’ תִטְהָ רו. לברך היה אומר אדוני אבי הרא”ש ז”ל For on this day atonement shall be made Torah prohibition, aside from the שצריך להזכיר של י”ה בברכת המזון שאומר for you to cleanse you of all your sins; three cardinal sins, whose observance יעלה ויבא בבונה ירושלים. you shall be clean before the Lord. would risk a person’s life, is suspended Vayikra 16:30 indefinitely in deference to the health If an individual ate on Yom Kippur (for We reach the climax of connection and wellbeing of the individual. There health reasons) and is of a mindset that with the Divine through a variety of are occasional situations, therefore, would allow him to recite a blessing, my ways: the context created within the in which eating and drinking on Yom father, Rabbeinu Asher, has said that he solemnity of the day; our complete Kippur becomes necessary, and as should mention Yom Kippur in Grace immersion in the world of prayer; and such, a requirement. It is beyond the After Meals by reciting Ya’aleh V’Yavo in the abdication of our basic physical scope of this article to address the the blessing about building Jerusalem. parameters of health conditions and pleasures and needs in order to An individual who eats on Yom their relevant halachic requirements accentuate the vibrancy of our soul. Kippur is required to recite Birkas with respect to Yom Kippur. Some Interestingly, the dominant halachic HaMazon and include Yaaleh VeYavo situations permit an individual to character of Yom Kippur is in the with the individualized insertion attempt to fast, some permit the eating observance of its restrictions: the of “Yom HaKippurim hazeh.” The and drinking of shiurim, which would prohibitions against eating, drinking, Beis Yosef quotes the Maharam entail a lower form of prohibition, bathing, anointing, wearing leather MiRutenburg who presents the and some situations demand a total footwear, and marital intimacy. following formulation: capitulation to satiating the body with Indeed, the poskim are clear that if ודבר פשוט הוא דבהיתר אכיל ואדרבה מצוה .food קא עביד הוי לדידיה יום הכפורים כמו לדידן illness compromises one’s capacity שאר ימים טובים. ,to fully observe the fast, it is more The question we are going to explore from both a halachic and a hashkafic important to remain home and This is an obvious point because the perspective, is: how does an individual spend the day resting in bed, than to individual was permitted to eat the food. who is required to eat on Yom Kippur attend shul and risk having to expend In fact it was a mitzvah, and for this relate to the halachic character of the enough energy that would require individual, Yom Kippur is like our other day? How does this individual observe eating or drinking (Shemiras Shabbos festivals. KeHilchasa 39:28). The obligation and relate to Yom Kippur? to fast on Yom Kippur is one of the Beis Yosef, Orach Chaim no. 618 Torah’s most stringent expectations. Birkas HaMazon Yom Kippur is comprised of many Violating this prohibition is subject dimensions of sanctity. It has the to the punishment of kareis (Vayikra The Tur, Orach Chaim no. 618, writes underlying kedusha of a standard 23:29). Yet the Gemara in Yoma in the name of his father, the Rosh: yom tov, which is suppressed

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 and overshadowed by the unique This dispute is explained by R. Mayer correct that there is no mikra kodesh requirements of inuy (affliction). Rooz, Minchas Mayer no. 15, as being independent of inuy that would require Therefore, the festive aspect of Yom rooted in the nature of the underlying reciting Kiddush on Yom Kippur, this Kippur’s identity usually remains sanctity of Yom Kippur. According is only because Kiddush on yom tov dormant. However, if a person must to one approach, there are two is a rabbinic enactment and the rabbis break his or her fast, this dimension conflicting identities to Yom Kippur. never instituted Kiddush on Yom emerges and presents the identical On the one hand, it has the status of Kippur. However, on Shabbos, when manifesting elements of a yom tov, yom tov. On the other hand, it is a day there is a biblical obligation to recite like any other chag, namely, the of inuy. The Torah is clear that the Kiddush, one would imagine that there inclusion of Yaaleh VeYavo. requirements of inuy dominate the is a requirement to recite Kiddush. elements of yom tov. However, when Furthermore, Shabbos exists as an The Shulchan Aruch, Orach Chaim 618:10, rules that one who eats on those requirements are lifted, then entity independent from Yom Kippur, perhaps the generic and therefore, when the obligations of Yom Kippur recites Yaaleh VeYavo. kedushas yom tov would reemerge, requiring one to at Yom Kippur do not prevent one from The Knesses HaGedolah, Orach Chaim least recite , and possibly fulfilling the obligations of Shabbos, 618, goes so far as to require lechem Yaaleh VeYavo engage in other elements of the yom one should fulfill those obligations. mishneh (two loaves of bread), however tov experience. the Magen Avraham states that this is Yet we find a different approach to not the accepted practice. In fact, the The other approach views the inuy the convergence of Shabbos and Yom Magen Avraham quotes the Shibolei on Yom Kippur as definitional to the Kippur in a comment of R. Meir HaLeket, who presents an entirely entire nature of the day. It is not a yom Simcha of Dvinsk. The Rambam different perspective. The Shibolei tov that is overshadowed by inuy, but writes: עבודת כל חמש עשרה בהמות אלו הקריבין .HaLeket quotes Rav Avigdor Katz that rather it is fundamentally a day of inuy ביום זה אינה אלא בכהן גדול בלבד ... ואם the permissibility to eat on Yom Kippur It is a mikra kodesh — a festival, but היתה שבת אף מוסף שבת אין מקריב אותו .essentially unravels the entire character its nature is a mikra kodesh of inuy אלא כהן גדול. of Yom Kippur altogether. He describes As a result, if one becomes exempt the day for this individual as “hava from the inuyim, the entire nature The offering of these fifteen animals on ledidei kechol”— for this individual, of the day has been compromised [Yom Kippur] must be performed by the day is like an ordinary weekday and we would not encounter any of the Kohen Gadol … If [Yom Kippur] — and therefore one does not make the generic yom tov qualities in the occurs on Shabbos, the mussaf offering Kiddush or mention Yom Kippur in resulting reality. The mikra kodesh is of Shabbos must be performed by the Birkas HaMazon. The Magen Avraham no longer applicable. An issur melacha Kohen Gadol. himself seems to agree fundamentally (prohibition against creative labor) Rambam, Hilchos Avodas Yom with this opinion, but in deference to remains, but the underlying character HaKippurim 1:2 the Tur, he suggests reciting Yaaleh of the yom tov is gone. VeYavo, while exempting one from Why does the offering for Shabbos making Kiddush because of a concern When Yom Kippur Occurs on have to be brought specifically by of beracha levatalah (blessing in vain). Shabbos the Kohen Gadol? On an ordinary The Taz, Orach Chaim 618:10, seems Shabbos, any Kohen can bring the to agree with the Magen Avraham in Rav Akiva Eiger, in his glosses to the Shabbos offering. R. Meir Simcha, principle, but goes further and exempts aforementioned Magen Avraham, Ohr Sameiach, Hilchos Avodas Yom one from including Yaaleh VeYavo in makes a fascinating distinction HaKippurim 4:1, explains that the Birkas HaMazon without any concern between a calendar year in which Rambam is of the opinion that when for the opinion of the Tur. The Mishna Yom Kippur occurs on a weekday, and Yom Kippur occurs on Shabbos, the Berurah 618:29 follows the ruling of one in which it occurs on Shabbos. entire nature of kedushas Shabbos the Magen Avraham that one recites If Yom Kippur occurs on Shabbos, becomes redefined by the experience Yaaleh VeYavo but not Kiddush and there is another layer of kedusha that of Yom Kippur. For this reason, adds that if one forgot the insertion, has been added to this reality. Even if the offerings that are exclusive and one would not repeat Birkas HaMazon. the Magen Avraham and the Taz are unique to Shabbos also become part

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 of the service of the Kohen Gadol. programs and opportunities for The issue of this test, in my opinion, shows The Minchas Mayer argues that the people to address those concerns. that a person has the absolute authority comments of the Ohr Sameiach Yet this is one of the dimensions to perform an action; one can do what present a challenge to R Akiva Eiger. of Yom Kippur that is so crucial, they want, and not do what one doesn’t One sees from the Rambam that the and expressed so poignantly by the want. It is called a “nissayon” [test] for the kedusha of Shabbos does not exist position that we continue to recite individual being tested [e.g., Avraham], as an independent entity when Yom Yaaleh VeYavo, make Kiddush, and but the blessed Tester will command Kippur occurs on Shabbos. perhaps even include lechem mishneh him to bring out the thing from ability to The convergence of Shabbos and Yom in a compromised Yom Kippur actuality, giving a reward for a good action Kippur can be understood in two ways. experience. The inuyim of Yom and not just a reward for a good heart. … Kippur are not an obstacle to One is to view the experience of inuy avodas And behold, every test in the Torah is for as entirely independent of Shabbos, Hashem. On Yom Kippur, they act as a the good of the one being tested. while the other recognizes the capacity vehicle to create the context for avodas Ramban, Bereishis 22:1 Hashem without any distractions. of inuy to redefine the nature of the The purpose of a nisayon is to bring Shabbos experience entirely. However, viewing the experience from out the latent potential that exists In life, we strive mightily to discover the perspective of the Ohr Sameiach, within a person. Perhaps the purpose meaning and resonance in the world perhaps there is an additional message of Yom Kippur is indeed to make as well. We so often bifurcate our life a little harder so that we can of mikra kodesh. There are many discover how those very challenges aspects of our religious experience lives between the religious ideals are also a platform to cultivate a close that present moments of sanctity, and we seek to observe and to embrace, relationship with the Divine — to learn our challenge is to connect to their and the extraordinary challenges how the challenges of our lives are truly purpose and to their transformative that we face in moving forward in opportunities to shape a meaningful impact upon our lives. Indeed, there our own personal development and and purposeful existence. If this can be is a hovering angelic dimension to avodas Hashem. We view the inuyim accomplished, then Shabbos becomes Yom Kippur that is palpable in an of life as a barrier to religious growth part of Yom Kippur as well, and in experiential and very tangible way. — one that stands in opposition suspension of the , we would not Part of our mandate on Yom Kippur, to the momentum that we seek to inuyim create with our commitment, Torah encounter a remaining echo of kedushas through the requirements of inuy, , since the two dimensions are is to strip away our indulgence and learning, and religious observance. Shabbos in fact inseparable. temptation, and focus ourselves Yom Kippur is perhaps projecting a entirely on the purest form of different message. Those challenges People sometimes turn to religion sanctified existence. In a world are not independent of our religious in the hope that it is a utopian where the notion of spirituality and experience, but are, rather, part of it. escape from life. A cocooned space transcendence is entirely counter As the Ramban explains regarding the of inspiration and meaning that we cultural, this is becoming increasingly nisayon (test) of Avraham: can retreat to from the vicissitudes of our lives. In reality what Yom ענין הנסיון הוא לדעתי בעבור היות מעשה challenging. We ourselves, and Kippur is teaching us is that the oneg האדם רשות מוחלטת בידו אם ירצה יעשה certainly our children, are finding enjoyment) and simcha of Shabbos) ואם לא ירצה לא יעשה יקרא “נסיון” מצד the synagogue experience more and can be experienced through the pain המנוסה אבל המנסה יתברך יצוה בו להוציא more distant from our modern lives and challenge of inuy as well. In this הדבר מן הכח אל הפועל להיות לו שכר and contemporary experiences. Shuls way, it is a day when we can utilize life’s מעשה טוב לא שכר לב טוב בלבד ... והנה כל throughout the world recognize the .challenges as a foundation for growth הנסיונות שבתורה לטובת המנוסה difficulty of connecting to the world of Yom Kippur and are are introducing

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22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 In The Footsteps of Avraham Avinu: The Process of Change in the Attainment of Teshuva

uring the season leading up to the Yamim Noraim, there is much focus on teshuva and Dr. Yael Muskat Dchange. On a basic level, each of us Director, YU Counseling Center are called upon to take an accounting of where we stand in our observance and faith, and to commit ourselves to Dr. Debra Alper fewer sins and greater merits in the Psychologist and Outreach Coordinator, year ahead. On a deeper and more YU Counseling Center holistic level, we are encouraged during this season of teshuva to shed whatever brings each of us down, so lanu — forgive us, absolve us, grant us In the following pages, we will that we may actualize the potential atonement — we are beseeching God examine modern-day psychology’s that lies within. Whether this means and also ourselves. With those words, view on behavioral change and stepping up to a role of leadership in each of us proclaims, “I fully intend to personal transformation, and how it our communities and our families, be a reformed person in the new year. conforms with the Torah’s framework or even just taking the reins of our Please God, consider me not as the for change. To that end, we will own lives, transformation in Tishrei person I am, but as the person I want analyze the narrative of one of the is about recognizing what each of us to be.” most transformational leaders in is capable of, and settling for nothing our nation’s history, Avraham Avinu. less. And yet we know that each year we stand in shul with the changes we Avraham was a leader who underwent intended to make last year at least significant personal change in order The Halachic Calendar: The partially unfulfilled. While we are to accomplish tremendous goals. Transforming himself from a passive Inherent Dilemma about sincere in our desire for teshuva observer to a leader of his family, Behavioral Change sheleima, complete or perfect teshuva, we also acknowledge that there will and ultimately his nation, Avraham The very nature of the Rosh Hashana always be more work for us to do. introduced a whole new philosophy and Yom Kippur season illustrates an The message here, we believe, is into the world. His road to these interesting conflict with regard to the that change is inherent in Judaism. changes was complex and deep, and Torah approach to change. We ask The very fact that there is a system was marked by a constant interplay ourselves: What can I take on? What of teshuva, and that there is this of divine revelation and intentional can I do better? What must I atone very specific time period built into behavioral change. While Avraham for, and determine to do differently our calendar every year, tells us that certainly possessed personal qualities in the coming year? When we stand teshuva is meant to be a process that is that made him uniquely suited to in individual and collective prayer, life-long, never quite complete. this incredible responsibility, it is our saying s’lach lanu, m’chal lanu, kaper belief that Avraham’s story reveals

23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 universal truths about the path to is problematic, and are starting to visible results. This conception of change, which are teachable examples look at the pros and cons of their change is ill advised. In fact, change for us all. current actions. We can think of these tends not to occur in a vacuum. Rarely individuals as on the cusp, getting if ever do we experience a singular The Transtheoretical Model of ready to activate a transformation in flash of inspiration that then spurs a Change: Change in Stages the near future. transformation that stands the test Once an individual arrives at the of time. Real change is built in stages Also known as “stages of change,” preparation stage, he or she is ready. and arrived at slowly. And in fact, even the Transtheoretical Model (TTM) He is intending to take action in the thinking about and engaging with the describes a process involving progress immediate future, and may begin possibility of change is a step in the through a series of stages (Prochaska taking small steps toward behavioral process which, if we stay on course, and Velicer). Developed by Prochaska change. These early, incremental first can ultimately bring us to achieve our and Di Clemente in 1977, this model steps may be small, but their impact is goals. delineates six discrete stages that large. They help propel this individual The story of Avraham is no exception. make up the complete experience into the next stage, which is action. Looking at the narrative presented to of individual change. Those are: Individuals in the action stage are us in Tanach, it is easy to hone in on a precontemplation, contemplation, making specific, overt modifications few blockbuster events and be fooled preparation, action, maintenance, and to their behaviors. When these into thinking that they alone were termination. changes are made and sustained for responsible for Avraham’s growth In the precontemplation stage, an at least six months, we consider this as a leader. Hashem tells Avraham individual is not yet ready for change, individual in the maintenance stage. (Bereishit 12:1), “lech lecha” — go and is not yet thinking about a He may now shift his attention to forth (to the Land which I will show particular change as part of his or her working to prevent relapse. Finally, the you) — and Avraham goes, leaving future. This person may be unaware termination stage is reached when an behind his old life. But in fact, those that his or her behavior is problematic, individual has no residual temptation “lech lecha” moments are pieces of a and is not intending to take action and is sure that he will not return to far vaster story. Those moments of in the foreseeable future. In the next his old unhealthy ways. divine intervention were there, and stage, contemplation, we begin to Often when we think of change, surely they were significant in their see the precursors of movement. we think only of the end product, impact, but they were preceded by, Individuals in this stage are beginning focusing all our attention on the and precursors of, behavioral changes to recognize that their behavior that Avraham made. Examining the

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24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 transformation, one must begin to act והגהות כתבו בשם הרמ"ך שאפשר לקיים זה narrative more closely, it is clear that not as he presently is, but as he wishes וזה דבן שלש שנים היה כשהתחיל לחשוב Avraham’s transformation was not ,to be. (Deacon and Abramowitz ולשוטט במחשבתו להכיר בוראו אבל כשהיה instantaneous and did not stem from (2004 בן ארבעים השלים להכירו. ורבינו כתב העיקר .a single source. Just the contrary שהוא גמר ההיכרא דהיינו כשהיה בן ארבעים. Avraham grew into the leader Looking at the story of Avraham, he was via change that was slow, In the glosses, it is written in the name of change in action and change in developmental, and transactional. Ramach that it is possible to maintain perception went hand in hand. The Rambam in Hilchot Avodat both opinions. He was 3 years old when Avraham spent many years thinking Kochavim 1:3 paints a rich story of he began to think and contemplate about God, but his transformation Avraham’s path to the point of “lech how to recognize his creator but when was largely confined to his personal lecha.” Avraham began to question the he turned 40, he completed his quest. internal experience. This all changed status quo in Terach’s house very early [Rambam] wrote 40, which is the most when Avraham took overt behavioral on. At a young age, Avraham realized important age because it is when he steps, signaling that he was ready for that it did not make sense to worship completed his recognition. more pervasive transformation. When idols, and began looking for a master Kesef Mishneh, Hilchot Avodat Avraham took action in Terach’s of the universe. Kochavim 1:3 house, when he forcibly showed his family that idol worship is foolish, According to the Midrash HaGadol Put in psychological terms, Avraham 11:28, he first believed that it was the spent his early years in contemplation, that is when we start to see Avraham sun, only to realize that the sun sets and arrived at a state of readiness acting as the leader that we now know and the moon comes out. Following when he took action. Avraham him to be. In order to solidify his that thought process, he began to began teaching and inspiring others, transformation, Avraham had to leave disqualify every tangible source of transforming himself into a leader his home, change his environment and power that he could conceive of, within his community. act in a way that was conducive to his ultimately concluding that there is new mission. And in fact, it was after one Supreme Being who must have Consistent Action as a making these tangible changes, that created all the others. Linchpin for Lasting Change the pace of Avraham’ transformation increased even more. Avraham really In Bereshit Rabba (Parshat Noach, After many years spent in starts hearing from God, with God parsha 30) there is a disagreement contemplation of change, it is telling telling him “lech lecha,” commanding regarding Avraham’s age when he that a major boost in transformation him to act again. Now, Avraham is no discovered Hashem: came after Avraham’s “lech lecha” longer just thinking or talking about moment. Cognitive behavioral God. Now he is acting in accordance רבי לוי בשם ריש לקיש אמר בן ג’ שנים הכיר principles instruct that our feelings with God’s word, actualizing the אברהם את בוראו וכו’ ר’ חנינא ור’ יוחנן result from our thoughts and character that God intended him to תרוויהון אמרין בן ארבעים וח’ שנה הכיר .behaviors. Whereas we often think be אברהם את בוראו. R. Levi said in the name of Reish Lakish, that it is our emotions that drive The actions required to make change Avraham was 3 years old when he our behavior (I am not comfortable happen can be small, but they need to recognized his creator … R. Chanina leading, and therefore I don’t act be meaningful and consistent, realistic and R. Yochanan say that Avraham as a leader), cognitive behavioral and specific. They need to coalesce was 48 years old when he recognized his psychology explains that it is actually to create an environment that is creator. our behaviors that perpetuate our conducive to the change being sought. There seems to be a dispute as to emotional state (because I do not In doing so, they set the wheels in whether Avraham was 3 or 48 when rise to lead, I do not think of myself motion, driving the individual into he recognized HaShem. Which one is as “leadership material”). As such, the action stage, where the bulk of it? The Kesef Mishneh (who notes that in order to bring about emotional his transformation will occur. The Rambam’s version of the midrash is 40 transformation, one must start with same applies to the process of teshuva rather than 48) solves the dilemma by simple behavioral change. More or personal growth. One must set stating that it can be both: specifically, in order to achieve real

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 realistic spiritual goals, paired with or consistency. However, what And the Canaanite was in the land at specific behavioral changes that will maintained Avraham’s transformation that time: The plain meaning of these bring him to attainment. Whether it was his commitment to regular and words is that the Canaanite, a powerful be by setting up a chavruta, joining consistent practice. When it comes to people, dominated that land at that time. an online learning community or our own teshuva, it is our persistent Avraham was afraid of them and this changing one’s schedule to allow determination to stay the course that is why we did not hear of his building for davening, an individual seeking will ensure our lasting success. It is an altar, i.e. preaching his religion, at spiritual growth must set up his when our new behavior becomes one that time until God appeared to him at environment so that it is conducive to of routine, that we know that it will Shechem. reinforcing this change. stick. Rabbeinu Bechaya, Bereishit 12:6 In telling us of this worry, the Torah Change as Commitment Ambivalence in Change seems to highlight the fact that even Avraham Avinu displayed some In the Transtheoretical Model, the last So often, we mistakenly think of ambivalence about his ability to fulfill and final stage of behavioral change change as a process that occurs in God’s plan for him. In fact, even as is that of maintenance. In order for a straight, linear trajectory, with he was being led by God, Avraham’s change to be long lasting, one must no bumps or dips along the way. In transformation was gradual, and he commit to a new habit to replace the reality, the path to change is never continued to seek divine reassurance old. In some ways, this stage can be that he could do what was being asked the most challenging. After the early of him. excitement of achieving one’s goals So often, we mistakenly begins to wane, maintenance requires think of change as a God did reassure Avraham, and unyielding diligence and ongoing Avraham followed His command. commitment. In this regard too, we process that occurs in a Following in the word of God, even can learn from Avraham. As discussed straight, linear trajectory, in the face of his own self-doubt, by Rabbi in his shiur Avraham created a space for continued “Change/Commitment in Avodas with no bumps or dips divine intervention in his life. What Hashem,” the Gemarah in Berachot along the way. In reality, started out as a dance between states that one who sets up a makom Avraham and his environment grew kavua, a set place to pray, is going to the path to change is into an interaction between Avraham be protected by the G-d of Avraham. and God. Avraham continued on never straight this transformative path, taking every opportunity that God put before אמר רבי חלבו אמר רב הונא: כל הקובע מקום לתפלתו - אלקי אברהם בעזרו. וכשמת straight, and one especially valuable him and using them to propel him to .transform himself and his nation - אומרים לו: אי עניו, אי חסיד, מתלמידיו של aspect of the Transtheoretical Model אברהם אבינו! is the room it leaves for doubt, or R. Chelbo said in the name of R. Huna: Avraham’s story presents an uplifting fluctuations in our motivation. Anyone who sets a place to pray has the model for those of us attempting Avraham too had moments of doubt. G-d of Avraham in his midst. And when teshuva. When we hear the first shofar For example, Rabbeinu Bechaya he dies, we say to him, what a humble blasts as the month of Elul begins, comments that when Avraham got to person, what a pious person. He is a how motivated are we, really? And Canaan, he was hesitant and nervous student of Avraham Avinu. how confident are we that we will about building his tent in the middle Berachot 6b be able to succeed? In reality, our of the Canaanim. confidence and motivation will likely The Gemara indicates that Avraham wax and wane. Fortunately, seen in והכנעני אז בארץ. על דרך הפשט הכנעניים was known for always davening at the the context of the Transtheoretical אומה חזקה היו יושבי הארץ ההיא, ולפי same time, in the same place. This is Model, a temporary failure to progress שהיה אברהם מפחד מהם הרבה בהיותו עובר striking because we have been talking .in change is not an absolute failure בארצם, ע"כ לא היה בונה מזבח עד שבא אל about Avraham as a symbol of change Instead, our ambivalence or hesitation מקום שכם ונראה לו ה' ית'. and transformation, not of regularity

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 is an indication that we are presently intrinsic motivation, and leads to Avraham had a sense early on that on an earlier stage than we had long-lasting change that is deeply he was not meant to worship idols thought or hoped. transformational. with the society around him. He had This idea is consistent with our internal surety about who he was, Intentional Change Theory: concept of teshuva. Teshuva literally and who he was meant to me, which Returning to One’s Core means “to return.” Our goal should spurred him to execute behavioral not be to change who we are entirely, changes. Much of the change he In addition to the Transtheoretical but to actualize each of our own achieved was about awakening his Model, there is another theory of potential. Change does not “stick” if internal potential. change that provides a beautiful one is trying to be someone else — In Elul, we use the shofar as one tool supplement to our understanding of that is something that is done out to wake us up, to bring us back to this process, particularly as it relates of fear or self-hatred, and will not our core. The powerful last blast of to teshuva. Developed by Richard produce healthy, lasting results. Our the shofar, in the last moment of the Boyzatis, Intentional Change Theory goal in our pursuit of teshuva is to Yom Kippur service, is meant to spur centers around the assumption that return to the ideal state that each of us within us a moment of clarity, where each of us has a core, or ideal self is meant to be. each of us is awakened as to who (Boyatzis and Akrivou, 2006). Both we really are. Our challenge then, is privately conceptualized and socially Again, we see an allusion to this concept in the steps of Avraham’s to take that gift of inspiration, take influenced, an individual’s sense of that moment where our potential transformation. “Lech lecha,” literally ideal self results from his own personal feels revealed, and turn it into vision of who he really is, and who he translated as “go to yourself,” can be understood as an instructive to something long lasting. As Avraham wants to be. According to this theory, did, we must follow that moment of go toward who you are already (Kli real transformation can occur only inspiration with behavioral change. In when an individual knows what he Yakar, Bereishit 12:1). Avraham’s tests were designed by God to elicit the doing so, we set the stage for lasting hopes to accomplish for his future, transformation in the new year. and has a sense of self efficacy, or a tremendous potential that was always belief that he has the ability to achieve at his core. The Ramban teaches: May this Yamim Noraim season bring .each of us many moments of insight )א( והאלקים נסה את אברהם - ענין הנסיון .his goals May we take those moments and use הוא לדעתי, בעבור היות מעשה האדם רשות Intentional Change Theory states then as a catalyst for real behavioral מוחלטת בידו, אם ירצה יעשה ואם לא ירצה that a person will make lasting change, so that we may transform our לא יעשה, יקרא "נסיון" מצד המנוסה, אבל changes if he is motivated by the core self into our lived self, in the year המנסה יתברך יצוה בו להוציא הדבר מן הכח idea that these changes are returning to come. אל הפועל, להיות לו שכר מעשה טוב לא שכר .him to who he truly is, at his core לב טוב בלבד. Whereas change that results from Citations fear or avoidance may happen And God tested Avraham: The issue of this test is, in my opinion, shows that quickly, those changes will not be Boyatzis, R.E. and Akrivou, K (2006). The nearly as long lasting. For example, a person has the absolute authority to ideal self as the driver of intentional change. if I only stopped speeding because perform an action; one can do what they Journal of Management Development, 25 (7), I got a ticket, then next week I will want, and not do what one doesn’t want. 624-642. likely find myself speeding again. It is called a “nissayon” [test] for the Deacon, B. J. & Abramowitz, J. S. (2004). However, change that is not simply individual being tested [e.g., Avraham], Cognitive and behavioral treatments for reactive, not simply a response to an but the blessed Tester will command anxiety disorders: A review of meta-analytic him to bring out the thing from ability findings. Journal of Clinical Psychology, 60, external punisher, has the potential 429-441. to be much more meaningful. to actuality, giving a reward for a good When a person works toward action and not just a reward for a good Prochaska, J. & Velicer, W.F. (1997). The heart. transtheoretical model of health behavior reaching what he believes is his own change. American Journal or Health Promotion, core self, he feels excitement and Ramban, Bereishit 22:1 12 (1), 38-48. positive energy. This is the ultimate

27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 Ahavat Hashem and Talmud Torah: The Telos of Teshuva n the final chapter of the Laws of Repentance, the Rambam has a variety of famous and beautiful Rabbi Michael Rosensweig Iformulations regarding ahavat and Rosh Kollel, RIETS 2 Hashem: Compiled by Avraham Wein1 Rabbinical Student, RIETS )ב( העובד מאהבה עוסק בתורה ובמצות והולך בנתיבות החכמה… מפני שהוא אמת וסוף הטובה לבא בגללה, ומעלה זו היא מעלה The Rambam then addresses the effort in the formulation of these גדולה מאד ואין כל חכם זוכה לה, והיא מעלת progression from performing a laws. Moreover, why did the Rambam אברהם אבינו שקראו הקדוש ברוך הוא mitzva for ulterior motives to doing specifically place Hilkhot Teshuva אוהבו לפי שלא עבד אלא מאהבה… it for correct reasons. The Rambam in Sefer Mada, foregoing the more )ג( וכיצד היא האהבה הראויה הוא שיאהב concludes Hilkhot Teshuva, and obvious alternative of locating these את ה' אהבה גדולה יתירה עזה מאוד עד by extension Sefer Mada, with this laws in a narrower, if more obvious שתהא נפשו קשורה באהבת ה' ונמצא שוגה ,concept. It is fascinating that he then classification, such as Hilkhot Shegagot בה תמיד כאלו חולה חולי האהבה… והוא transitions into Sefer Ahava, which he Avodat Yom ha-Kippurim, or Hilkhot ששלמה אמר דרך משל כי חולת אהבה אני, begins with the motto of mah ahavti Shevitat Asor in Sefer Zemanim? The וכל שיר השירים משל הוא לענין זה. 2) One who serves [God] out of love toratekha kol ha-yom hi sihati — how determination that Hilkhot Teshuva occupies himself in the Torah and much do I love your Torah, it is [the is pivotal to Sefer Mada, and even its the mitzvot and walks in the paths subject of] my constant conversation. appropriate coda, certainly requires of wisdom … because it is true, and The Rambam thereby conjoins the clarification. It adds greater urgency to ultimately, good will come because of first two books of the Mishne Torah understanding this puzzling choice of it. This is a very high level which is not with the notion of ahavat Hashem. dedicating the final chapter of Hilkhot merited by every wise man. It is the level Why did the Rambam conclude Sefer Teshuva and all of Sefer Mada to the of our Patriarch, Abraham, whom God Mada, and more importantly Hilkhot mitzva of ahavat Hashem. , with a chapter devoted to described as, “he who loved Me,” for his Teshuva These questions are compounded ? service was only motivated by love… ahavat Hashem by the fact that the Rambam already 3) What is the proper [degree] of love? Furthermore, it is particularly codifies ahavat Hashem in Hilkhot That a person should love God with noteworthy and surprising that the Yesodei ha-Torah (2:1-2) at the a very great and exceeding love until Rambam devised and devoted an beginning of Sefer Mada, together his soul is bound up in the love of God. independent 10-chapter section to the with the theological truths that a Thus, he will always be obsessed with laws of teshuva — which are scattered person is required to affirm to qualify this love as if he is lovesick … This throughout the Talmud without any as a believing Jew.3 It is striking that, concept was implied by Solomon [Song cohesion — as the culmination of despite the Rambam already having of Songs 2:5] when he stated, as a the first of the 14 books of the Yad addressed the concepts of ahava and metaphor: “I am lovesick.” [Indeed,] the ha-Hazaka, his comprehensive and yira at the very beginning of Sefer totality of the Song of Songs is a parable masterful halakhic magnum opus. Mada,4 he feels compelled to return to describing [this love]. The Rambam particularly expanded, them at the culmination of Sefer Mada Hilkhot Teshuva 10:2-3 reorganized, and invested pioneering in Hilkhot Teshuva. (Translation: Chabad.org)

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 Resolution of the Rambam itself. Teshuva is not exclusively about Shema with Hilkhot Teshuva further neutralizing chet (sin), but is instead broadens the motif of teshuva and A close examination of Hilkhot an act of avodat Hashem that leads to integrates it into the other primary Teshuva reveals the Rambam’s the highest level of religiosity.5 institutions of avodat Hashem.6 intentions. The Rambam dedicates Furthermore, the Rambam’s decision the final chapter of Hilkhot Teshuva to to place Hilkhot Teshuva in Sefer Mada Rambam’s Consistency on the mitzva of ahavat Hashem in order is even intuitive because his goal is to Ahavat Hashem to emphasize that the ultimate goal of integrate teshuva with avodat Hashem teshuva is ahavat Hashem. It cannot be throughout the year. Teshuva is not The Rambam’s approach to ahavat a coincidence that the Rambam chose just a narrow response to sin, but is Hashem is very consistent. In Laws the culmination of Hilkhot Teshuva itself a pinnacle of avodat Hashem, of Repentance (10:2), he refers to to ruminate about ahavat Hashem and therefore an obvious choice Avraham Avinu as the exemplar of and the motivation and ambition for the culmination of Sefer Mada. ahavat Hashem, invoking the verse that both suffuse and engender it. Additionally, the Rambam’s choice “Avraham who loves Me” (Isaiah By accentuating the importance of to conjoin Hilkhot Teshuva with Sefer 41:8), the same verse he quotes in ahavat Hashem, by promoting it as an Ahava via the concept of ahavat Sefer ha-Mitzvot (Positive Command ideal, and by utilizing the metaphor Hashem flows consistently from this 3) when he talks about ahavat of intense romantic love found in Shir perspective. The transition to daily Hashem: ha-Shirim, the Rambam effectively והמצוה השלישית היא שצונו לאהבו יתעלה mitzvot, which are described in Sefer conveys that ahavat Hashem is of Ahavah, reinforces these themes and וזה שנתבונן ונשכיל מצותיו ופעולותיו עד paramount importance as a key שנשיגהו ונתענג בהשגתו תכלית התענוג accentuates the broader relationship to all elements of avodat Hashem. between man and Hashem that is וזאת היא האהבה המחוייבת… ולשון סיפרי Simply put, the Rambam’s unusual also a key component of the process )שם( ואהבת את ה׳ וכו' אהבהו על הבריות presentation reflects his profound כאברהם אביך שנאמר ואת הנפש אשר of teshuva. Hilkhot Teshuva, at comprehension that ahavat Hashem is the culmination of Sefer Mada, is עשו בחרן. ר"ל כמו שאברהם בעבור שהיה ,the ultimate telos of teshuva. In turn juxtaposed with the Laws of Keriyat אוהב השם כמו שהעיד הכתוב )ישעי' מא( he thereby accentuates a perspective Shema at the beginning of Sefer אברהם אוהבי שהיה גם כן לגודל השגתו דרש that undergirds his entire presentation האנשים אל האמונה מחוזק אהבתו כן אתה Ahava. The Laws of Keriyat Shema and classification of Hilkhot Teshuva, encapsulate the comprehensiveness of אהוב אותו עד שתדרוש האנשים אליו: and informs and reinforces his ahavat Hashem —“bekhol levavekha, classificatory decision. For the The third mitzva is that we are bekhol nafshekha, bekhol me’odekha” Rambam, teshuva is a necessary, commanded to love G-d (exalted be He), — and capture the mission of total natural component of Sefer Mada i.e. to meditate upon and closely examine religious and halakhic commitment and Mishne Torah more broadly, and His mitzvos, His commandments, and — kabalat ol malkhut shamayim. The a mode of avodat Hashem in and of His works, in order to understand Him; juxtaposition of the Laws of Keriyat and through this understanding to

Teshuva is not just a narrow response to sin, but is itself a pinnacle of avodat Hashem, and therefore an obvious choice for the culmination of Sefer Mada.

29 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 achieve a feeling of ecstasy. This is the of Hashem, both Torah and mitzvot, sides of the same coin. The intimate goal of the commandment to love G-d has a transcendent and transformative connection between talmud Torah … We see that this mitzvah includes impact (if one does not resist it), and teshuva supports the notion that spreading love for G-d to others from] which ultimately leads to ahava and talmud Torah is the basis for teshuva the Sifri: “’You shall love G-d,’ i.e. make lishma, performing mitzvot for the me-ahava. Him beloved among the creatures as sake of heaven (10:4-6). Hence, This perspective provides a your father Avraham did, as it is written, Torah study and observance of framework for understanding why ‘The souls that he made in Charan.’” mitzvot in their own right are also talmud Torah is so urgent and why it The meaning of this Sifri: Avraham, the indispensable foundation for is so important that the undertaking as a result of his deep understanding of developing ahavat Hashem and of Torah study is not performed - - G d, acquired love for G d, as the verse fostering authentic avodat Hashem in frivolously or even casually. While . testifies, “Avraham, who loved Me ” This the model of Avraham ohavi (Avraham Torah study should engender joy powerful love therefore caused him to call who loves Me), the av hamon goyim because “the precepts of Hashem out to all mankind to believe in G-d. So (the father of many nations). are right, making the heart rejoice” too, you shall love Him to the extent that It is surely no coincidence that some ( 19:9),8 Torah study you draw others to Him. commentators suggest7 that teshuva should be pursued with reverence Translation: Chabad.org me-ahava (repentance out of love) and seriousness. The perspective Avraham Avinu is the model of can be attained primarily through that talmud Torah is the means to ahavat Hashem for the Rambam and talmud Torah. The connection that connect with the Infinite as the in Sefer ha-Mitzvot, he describes a the Rambam makes between ahavat most ambitious expression of avodat practically uncontrollable impulse, Hashem and the study of Torah in Hashem precludes a casual, careless, or an overflowing sense of ahava, which Sefer ha-Mitzvot, and in the way he trivial approach.9 overtakes the person. The Rambam describes the study of Torah in the Talmud Torah is both the foundation depicts Avraham as the paradigm of tenth chapter of Laws of Repentance, of the marital relationship between an , one whose infectious is absolutely consistent with and ohev Hashem us and the Ribbono shel Olam and enthusiasm and exuberance to share reinforcing of this idea. the prime tool for building this Torah with others derived from an Moreover, it is likely no coincidence relationship.10 That is why learning overflow of his own intoxication with that the verse the Ramban identifies Torah is not only equal in importance the and his Torah. Ribbono shel Olam (noting the previous context and to all the other mitzvot (Pe’ah 1:1), The experience begins with a rational pesukim in Nitzavim) as the source for but the way one engages in it is critical awareness, but it goes beyond that and teshuva is: as well; Torah study requires mind, becomes a religious experience. This heart, and soul, and demands the כי המצוה הזאת אשר אנכי מצוך היום לא is the foundation of Avraham Avinu’s surrender and subordination of one’s נפלאת הוא ממך ולא רחקה הוא. method and mission. Avraham’s mindset and way of thinking to that of For this commandment which I outreach activity was part and the Torah. parcel of being “Avraham who loves command you this day, it is neither too Me,” reflecting an unrestrained and hard for you nor far off. This highlights the importance of overflowing sense of purpose resulting Devarim 30:11 in-depth Torah study and analysis, which includes trying to uncover from love of the Divine. The Gemara in Eruvin (55a, also cited the subtleties within a topic and by Rashi) says very explicitly that the connections between topics. While Talmud Torah and Ahavat verse refers to the mitzva of talmud it provides intellectual exhilaration, Hashem Torah, and that is how the Rambam the exhilaration engendered by codifies it in Hilkhot Talmud Torah The Rambam articulates as well. The Ramban was obviously advanced talmud Torah is secondary unambiguously that the primary keenly aware of these normative compared to the spiritual aspiration mechanism for achieving this state sources, yet by identifying this verse as that accompanies it. At the end of of ahavat Hashem is talmud Torah, the source for teshuva, he establishes the day, the enthusiasm that we Torah study. Exposure to the word that Torah study and teshuva are two exhibit, the attachment to the topic,

30 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 the exploration of the options and 3 For the Rambam, theological truths are 6 Another example of the Rambam the nuances, and the analysis of the essential because philosophical conformity is broadening the motif of teshuva is his expressions of the rishonim and other indispensable to halakhic observance. That treatment of behira hofshit, a lynchpin concept is why he starts the entire Mishne Torah with in avodat Hashem, in the middle of Hilkhot texts are really about the enthusiastic Sefer Mada and its philosophical axioms. Teshuva (Chapter 5). relationship of ahavat Hashem, which From the most elemental discussions of 7 See in particular the comments of R. his foundational theology, the Rambam not only impacts teshuva but is the Hayyim Volozhiner in Nefesh ha-Hayyim transitions into yirat Hashem and ahavat basis for avodat Hashem and a broader Chapter 4 and the Netziv in Ha-Emek Davar, Hashem (Yesodei ha-Torah 2:1-2). Torah-infused perspective on life. Deut. 4:2. 4 Additionally, in Hilkhot Yesodei ha-Torah, 8 There are a number of strong formulations The people who share the bench in the Rambam does not treat each topic in rishonim and aharonim that articulate this the beit midrash, study partners who separately. In general, the Rambam introduces concept. For example, even though in general a mitzva, defines it, and then moves on to learn together, form a bond based on there is a concept of mitzvot lav lehanot the next one. In this instance however, he transformative shared experiences. nitnu, R. Avraham min ha-Har (Nedarim groups ahava and yira together and then There can and should be abundant joy 48a) argues that this does not apply to explains both of them. The Rambam’s choice talmud Torah because joy is intrinsic to the associated with the creative process, is predicated upon his stated view and belief experience. Additionally, see the introduction including initiative and personal that there is a seamless and continuous of the Avnei Nezer to his sefer Eglei Tal. contribution, but the ultimate goal interaction between these two. Yira leads to is a transcendent one: fostering a ahava and ahava leads to yira in an ongoing 9 See, for example, Talmud Bavli, Berakhot community built on shared values and cyclical process. Instead of being two opposite (22a). emotions, these are really two parts of one 10 Hazal constantly link kabbalat ha-Torah to the belief in the importance of Torah religious experience. study. erusin and nissuin. See, for example, Vayikra 5 The Rambam was likely inspired by a Rabba 20, and Mekhilta de-Rabbi The Rambam concludes Hilkhot Gemara in Yoma (86b), which proclaims that Yishmael, Parshat Yitro. teshuva me-ahava transfigures an unintentional Teshuva with ahavat Hashem and 11 When we understand teshuva as a process transgression into a zekhut. Surprisingly, the then he transitions into Sefer Ahava. that intensifies the relationship and also Rambam, who masterfully compiled and provides the perspective that transcends the Additionally, every book in Mishne formulated Hilkhot Teshuva, seemingly omits sin, the otherwise mystifying and intriguing Torah of the Rambam is really and ignores this remarkable assessment and concept of naaseh ke-zekhuyot (sins become idea that forcefully projects the ambitious connected in some way to the mitzva like merits) can be understood. The reality capacity of teshuva, a theme that he would of ahavat Hashem. Thus, teshuva is of sin can be a catalyst for a person to rectify seemingly enthusiastically embrace. not a concept that is restricted to Elul their avodat Hashem and their relationship Moreover, the Rambam quotes many of the with Hashem more broadly and that catalyst, and the Aseret Yemei Teshuva, the Ten divrei aggadah collected at the end of Yoma, in some sense, can become a “merit.” Days of Repentance, but it sets the and yet does not codify this particularly tone for our relationship with Hashem noteworthy idea. We may speculate that the throughout the entire year.11 Rambam may have actually been providing an interpretation of this unusual Gemara by placing ahavat Hashem as the final chapter Endnotes of Hilkhot Teshuva, thereby suggesting that ahavat Hashem should not be seen primarily 1 This article is primarily an adaption of a as just the methodology for teshuva, but siha given by R. Rosensweig at the start of instead the ultimate goal. I have related to Elul, 5774. The article was reviewed by R. these themes elsewhere in my articles on Elul Rosensweig. available at torahweb.org. See, for example, “Ahavat Hashem: The Teshuva of Chodesh 2 For the Rambam’s full presentation of Elul” and “Rambam’s view of Ahavat Hashem ahavat Hashem, see the entirety of Laws of as the Telos of Teshuvah.” Repentance 10:1-3.

Find more shiurim and articles from Rabbi Michael Rosensweig at http://www.yutorah.org/Rabbi-Michael-Rosensweig

31 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 Teshuvah: Moving From and Moving Toward hat is the essential nature of teshuvah? Is the goal to turn away from certain Rabbi Michael Taubes modesW of behavior, to master the R o s h Y e s h i v a , R I E T S a n d Y U H S B resistance of various temptations, Rav, Cong. Zichron Mordechai, Teaneck, NJ to desist from specific actions and conduct? To be sure, the answer to all of the above is a resounding yes! the Lord — is it not [rather that I The Rambam, in describing what When we do teshuvah, especially desire] his return from his ways that he must be done in order to properly during the Yomim Noraim season, may live? do teshuvah, thus writes in his we try to evaluate the behavior that Yechezkel 18:23 Sefer HaMitzvos (Mitzvas Aseih that one must verbally confess ,(73 אֱ מֹר אֲ לֵיהֶם חַי אָ נִי נְאֻם ה' אֱֹלקִים אִם אֶ חְ פֹץ dominates much of our activity on and acknowledge the sins and בְמֹות הָ רָ ָ שע כִי אִ ם ְבּוב רָ שע מִ דרְ כֹו וְחָ יָה ַָ a day-to-day basis, to commit to transgressions that he has committed ּובו ּובו מִ דַרְ כֵיכֶם הָרָ עִים וְ לָ מָה תָ מותו ֵ בית overcome the temptations that entice in the past and then ask Hashem for ִ י ׂשְ רָ אֵ ל: ,us and lead us to do things wrong at least from time to time, and to forgiveness; the Say to them: As I live — [this is] the Sefer HaChinuch determine to avoid engaging in some ( 364) makes a similar word of Hashem, the Lord — [I swear Mitzvah of the conduct in which we typically presentation. In his introduction to that] I do not desire the death of the involve ourselves throughout the rest in his , wicked person, but rather [I desire] the Hilchos Teshuvah Mishneh Torah of the year. the Rambam likewise declares that the return of the wicked person from his way mitzvah associated with teshuvah is A look at a few of the famous pesukim that he may live; return, return from to repent from one’s sinful ways and regarding teshuvah confirms this idea: your evil ways, for why should you die, O confess before Hashem. Simply put, House of Israel! the goal of teshuvah is to distance וְ עַ תָה אֱמָ ר נָא אֶל אִ יש יְהו הדָ לוְעַ יֹושְבֵ י Yechezkel 33:11 oneself from one’s past actions and יְר ָ ׁשלִַם לֵ אמֹר כֹה אָמַ ר ה' הִ ֵהנ אָ ינֹכִ יֹוצֵ ר attitudes, and, as the Rambam then וַ ַרְ י אהָאֱֹלקִים אֶת מַעֲׂשֵיהֶ ם ִ כי ָ שבו מִ דרְ ָ כם ַ עֲלֵיכֶם רָ עָה וְ חֹ ֵ שב עֲלֵיכֶם מַ חֲ שָבָ ה ּובו נָא stresses in beginning Hilchos Teshuvah הָרָ עָ ה וַ ִינָחֶם הָאֱֹלקִים עַל הָרָ עָ ה אֲ ֶ שר ִד ֶ בר אִ יש מִ ַדרְ כֹו הָרָ עָה וְהֵיטִ יבו דַרְ כֵיכֶ ם ומַעַלְלֵיכֶ ם: one must verbalize not only ,(1:1) לַעֲׂשֹות םלָהֶ וְ לֹא עָׂשָ ה: So now, please say to the people of Yehudah and regarding the residents of And the Lord saw their deeds [and] that what he has done, but his regrets and Yerushalayim, saying: So said Hashem they had returned from their evil way, his embarrassment as well, a notion — Behold I am fashioning evil against and the Lord relented concerning the evil that may be rooted in a passage in the you and [I am] devising a scheme which He had said He would do to them, Yerushalmi in Taanis (1:1), where an against you; [therefore] please return, and He did not do it. individual who wished to do teshuvah each man from his evil way, and improve Yonah 3:10 for having spoken excessive lashon your ways and your deeds. All of these pesukim indicate that the hara is told that he must begin by Yirmeyahu 18:11 goal of teshuvah is to return to Hashem regretting his past conduct. one’s evil Perhaps the clearest formulation of (מִ ...) by moving away from הֶחָ פֹץ אֶ חְ ֹץפ מֹות רָ ָע ש נְאֻםה’ אֱֹלקִים הֲ לֹוא paths and from one’s misdeeds and this understanding of teshuvah is ְבּובֹו מִ דְרָ כָיו וְחָ יָה: Do I desire at all the death of the wicked thereby avert whatever punishment found in the words of the Rambam a person? — [this is] the word of Hashem one might otherwise deserve. bit later:

32 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 the latter stressing that one must above) reveals this other category of ,(20 ומה היא התשובה הוא שיעזוב החוטא חטאו :do what one can to eliminate whatever teshuvah ויסירו ממחשבתו ויגמור בלבו שלא יעשהו וְ ַשבְ ָ תעַד ה' אֱֹלקֶ יָך וְ שָמַ עְ ָ תבְ קֹלֹו ְ ככֹל אֲ ֶ שר internal motivations may exist that led עוד שנאמר יעזוב רשע דרכו וגו', וכן יתנחם אָ נֹכִי מְ צַ ְוָך הַ יֹום אַ ָ תה ובָ נֶיָך בְכָל לְבָבְ ָך ובְכָ ל .him to sin in the first place על שעבר שנאמר כי אחרי שובי נחמתי, ויעיד עליו יודע תעלומות שלא ישוב לזה החטא ְנַפ שֶ ָך: But even in discussing the future, the לעולם שנאמר ולא נאמר עוד אלקינו למעשה emphasis here is on the deeds — or And you shall return to Hashem ידינו וגו', וצריך להתודות בשפתיו ולומר misdeeds — of the past. In order to your Lord and listen to His voice in עניינות אלו שגמר בלבו. do proper teshuvah, one must be accordance with all that I command you And what is teshuvah? It is [what is determined to discontinue, from here today, you and your children, with all attained] when a sinner abandons his forward, his behavior of the past. your heart and with all your soul. sin, removes it from his thoughts, and His need to accept upon himself a Devarim 30:2 concludes in his mind that he will not do commitment about the future relates מָחִיתִ י כָעָ ב ְפ ָ שעֶיָך וְכֶעָ נָן חַ טֹאותֶ יָך ּובָה אֵ לַ י ,(it again, as it is stated (Yeshayah 55:7 כִי גְאַ לְ ִ ת יָך: to the avoidance of the act or acts of let the wicked person abandon his way, the past. Teshuvah thus remains, in I have wiped away your transgressions etc. And [the sinner] likewise should this sense, an enterprise that focuses like a mist and your sins like a cloud; regret the fact that he transgressed, as on the past; when one engages in return to Me for I have redeemed you. it is stated (Yirmeyahu 31:18), For teshuvah, one acknowledges and Yeshaya 44:22 after [beginning] my return, I regretted. regrets the mistakes of the past and בָ הּו יִׂשְרָאֵל עַדה' אֱֹלקֶ יָך כי כָ שלְ ָ ת ַעֲ ב ִַֹונֶָך: ,Moreover, [his resolve should be such commits not to repeat them. In short קְ חו עִ מָכֶ ם דְבָרִ ים וְ ּובו אֶל ה' אִמְ רו אֵ לָ יו ָ כל that] he should be able to call He Who when one does teshuvah, one moves ִּׂשָ ת אעָֹון חוְקַ טֹוב ונְ ַ שּלְמָה פָרִים ׂשְ פָתֵ ינו: ”.knows all that is hidden as a witness that “away from he will never return to this sin ever again, Return, O Israel, to Hashem your Lord, There is, however, an additional as it is written (Hosheia 14:4), nor will for you have stumbled in your iniquity. dimension to teshuvah; there is a we ever again call our handiwork “our Take words with you and return to teshuvah where the entire focus is on gods,” etc. And he must verbally confess Hashem; say to Him: Forgive all iniquity the future, where the goal is to create and declare these matters which he has and accept [our] good [intentions], and something new that may not now concluded in his mind. let [the words of] our lips replace the exist, at least in the way that we should Hilchos Teshuvah 2:2 [offering of] bulls. want it to. When we do this sort of Hosheia 14:2-3 It is true that the Rambam, both teshuvah, we are looking to start וְגַ ם עַ ָ תה נְאֻ ם ה' ֻ שבו עָדַ י בְכָל לְבַבְכֶ ם ובְ צֹום there and in the first halachah cited over again with a renewed sense of ו בִ בְ כִ י ו בְ מִ ְס ֵ פ ד: וְקִרְ עו לְבַבְכֶם וְאַ ל בִגְדֵ יכֶ ם above, stresses not only looking back purpose, to begin a new chapter in life וְ ּובו אֶל ה' אֱֹלקֵ יכֶ ם ִכי חַ ּון וְרַ חום ה או אֶרֶ ְך at the past, but also looking toward in terms of our observance of Torah אַ ַ פיִם וְרַב חֶסֶ ד וְנִחָם עַל הָרָ עָ ה: the future and making a commitment and mitzvos, to build a relationship not to engage in sinful activity again. with the Ribbono shel Olam. Again And even now — [this is] the word This idea is actually articulated earlier especially during the Yomim Noraim of Hashem — return to Me with all by Rav Saadyah Gaon (HaEmunos season, we do teshuvah in order your heart, and with fasting, and with VeHaDeos 5:5), who speaks of to reestablish our connection with weeping, and with lamentation. And four parts of the teshuvah process, Hashem, to rekindle a passion and an rend your hearts and not your garments, including abandoning the particular excitement that may have diminished, and return to Hashem your Lord, for He behavior, regretting it, requesting and to recommit and reinvigorate is gracious and merciful, slow to anger, atonement, and accepting upon ourselves regarding the lifestyle that great in kindness, and He relents from himself not to do it again. Others He has set forth for us. This type of [doing] evil. who mention these different steps, teshuvah points us toward something Yoel 2:12-13 likewise pointing out the need for a rather than away from something. commitment regarding the future, All of these pesukim indicate that the include the Chovos HaLevavos (Sha’ar An examination of the following purpose of teshuvah is to move toward (אֶ ל... עַד...) HaTeshuvah Chapter 4) and Rabbeinu famous pesukim (especially or a particular goal, namely, Yonah in his Sha’arei Teshuvah (1:19- contrasting them with those cited a close connection or identification

33 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 with Hashem Himself. The nature Yesterday, this person was alienated from to build this desired relationship? of this closeness, and whether this Hashem, the Lord of Israel … he would The question is further compounded is attainable by an individual doing cry out and not be responded to … he by the fact that, as indicated later by teshuvah or is perhaps dependent would fulfill commandments and they Rabbeinu Yonah (Sha’arei Teshuvah upon the communal involvement of would be thrown back in his face … 1:42), one can be successful in terms the tzibbur, may be the subject of a But today, he is attached to the Divine of the first goal — that is, his past dispute in the Gemara in Yoma (86b); Presence … he cries out and is responded transgressions can be forgiven and any it is certainly understood as such by to immediately … and he fulfills punishments previously deserved set Rabbeinu Chananel and the Bach commandments and they are accepted aside — but yet still not be anywhere (in his Hagahos, No. Aleph) on the with pleasure and joy… and not only near where he wants to be in terms page there, and is likewise presented that but there is a longing for them... of his connection to Hashem. What, that way in the to then, should this person be doing? Yalkut Shimoni Hilchos Teshuvah 7:6-7 Hosheia (Volume 2 No. 730; see also It may be noted, as pointed out by In describing the general human the presentation of the sugya in the condition as it relates to one’s status R. Yitzchak Elchanan Spektor (in Ein Yaakov there, and see Maharsha, in the eyes of Hashem, the Rambam the introduction to his Teshuvos Ein Chidushei Aggados there d.h. Ad kisei tells us: hakavod). In any case, though, it is Yitzchak, Pesach HaSha’ar No. 47), כל אחד ואחד מבני האדם יש לו זכיות ועונות, clear that one of the major goals of that the Rambam does not distinguish מי שזכיותיו יתירות על עונותיו צדיק, ומי proper teshuvah is the achievement of there between an individual and שעונותיו יתירות על זכיותיו רשע, מחצה a sense of closeness to Hashem. the tzibbur, implying that even למחצה בינוני... an individual who does teshuvah Once again, the words of the Rambam properly can attain this lofty level. Each and every human being has most clearly articulate the essence of Rabbeinu Yonah, in his Sha’arei merits and iniquities; one whose merits this type of teshuvah: Teshuvah (1:9), likewise asserts that outnumber his iniquities is [called] there are many levels of teshuvah, a tzaddik, and one whose iniquities גדולה תשובה שמקרבת את האדם לשכינה... ,and how close the person will indeed outnumber his merits is [called] a rasha כלומר אם תחזור בתשובה בי תדבק. התשובה [come to Hashem depends upon the [one whose merits and inequities are מקרבת את הרחוקים, אמש היה זה שנאוי level of his teshuvah. The point is, half and half [that is, they are equal], is לפני המקום משוקץ ומרוחק ותועבה, והיום .though, that a person can, through [called] a beinoni הוא אהוב ונחמד קרוב וידיד... teshuvah, forge a new relationship Hilchos Teshuvah 3:1 כמה מעולה מעלת התשובה, אמש היה זה מובדל מה’ אלהי ישראל... צועק ואינו נענה... with Hashem. Teshuvah in this sense We might wonder what exactly the ועושה מצות וטורפין אותן בפניו... והיום הוא is an enterprise that focuses on the Rambam here is teaching us. Why מודבק בשכינה... צועק ונענה מיד... ועושה future, and when one does this type of does it matter what a person is called ”.teshuvah, one moves “toward מצות ומקבלין אותן בנחת ושמחה... ולא עוד — whether a tzaddik, a rasha, or a אלא שמתאוים להם... It is relatively easy to understand beinoni? Why does the Rambam make Great is [the power of] teshuvah, for it (if not necessarily to accomplish) a point of stressing the individual’s brings a person to the Divine Presence what one must do to engage in the status — what difference does that … that is to say, [Hashem says that] first type of teshuvah discussed make? Perhaps we may suggest that if you return [to Me] with [proper] here — namely, as outlined by the the Rambam is actually instructing teshuvah, you will [be able to] cleave to authorities cited above, to recognize us as to how to be a tzaddik, a rasha, Me. Teshuvah brings close those who are one’s transgression, regret it, verbalize or a beinoni. Contrary to what may far away; yesterday (i.e., before doing his confession, and commit to avoid be popular belief, a tzaddik is not teshuvah), this person was [considered] repeating it in the future. What must some perfectly behaved person who hated before the Omnipresent — be done, however, to achieve the does not sin and never does anything disgusting, distant, and abominable. But goal of the second type of teshuvah wrong. Indeed, the pasuk in Koheles today (i.e., after having done teshuvah), — establishing a closeness with (7:20) affirms that no such individual he is loved, desirable, close — a friend. Hashem — is less obvious. What exists. The Gemara in Sanhedrin (46b) How exalted are the benefits of teshuvah! exactly should one be doing in order derives from here that even someone

34 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 who is considered a tzaddik thus mitzvos and avoid transgressions expressed by the Gemara in Berachos requires the atonement brought about and works hard to make that happen, (61b) which indicates that the tzaddik by kevurah, while a later Gemara there and who strives for perfection in his is controlled by his Yeitzer Tov; this (101a) adds that even the greatest of service of Hashem, may be said to does not mean that he does not have people who meticulously observe the be a tzaddik even though he actually any temptations to do evil or even entire Torah err and sin as well. falls far short of that perfection. He that he does not at times give in, but is a because of the path that rather that he is in general under the Instead, the Rambam asserts, a tzaddik tzaddik is somebody who may have sins to he is on as evidenced by his overall dominion of the positive influences his name — perhaps even many sins behavior. One who wishes to attain that point him toward the Ribbono — but he has even more mitzvos and the second category of teshuvah must shel Olam. conscientiously place himself on that merits. A tzaddik is someone who on This may also be what the Torah is balance is closer to Hashem than he is path and see that he stays on it. telling us when it advises us to choose far from Him. He may make mistakes With this in mind, we may be better the path of life — u’vacharta bachaim and do things that are wrong, but his able to understand three famous but (Devarim 30:19). What is important overall trajectory, based on the totality otherwise difficult Talmudic passages. is to be on a certain path. The tzaddik of his deeds, is toward Hashem and The first is a Gemara in (30b), is the person who has chosen a not away from him. which teaches that before a child is direction and works on following it This same point is made by Tosafos born into this world, while yet in his closely, resulting not in perfection, mother’s womb, he is enjoined, with but in more accomplishments that to Rosh HaShanah (16b, d.h. the power of an oath, to be a further his goals than that detract VeNechtamin), where we likewise tzaddik and not a . If we interpret the from it. Finally, this may also be the learn that a tzaddik is defined as rasha someone who has more merits than words tzaddik and rasha here in the point emphasized by the Rambam demerits, and not someone who has usual manner, we have to wonder (Hilchos Teshuvah 3:2), that the no demerits at all. As an aside, the what the purpose of this oath is, as it reckoning of how many merits and seems to impose upon everybody an how many demerits one has is not a fact that the term “tzaddik” can have this broader connotation and is not impossible standard — we know in matter of simple numbers, since there applied (exclusively) to one who is advance that this oath will not be able are certain individual good deeds completely, or almost completely, free to be fulfilled! If, however, we assume that outweigh many misdeeds, and of sin, may be seen from statements in that a tzaddik is a description of there are specific transgressions that the Torah itself. In these statements, someone who has made the choice to outweigh many mitzvos. Of course, we find that someone who is “in follow a specific road and work toward each mitzvah has its own reward the right” regarding a particular a relationship with Hashem by trying and each sin its own punishment to do more mitzvos and fewer sins, regardless of whatever else is on circumstance is called a tzaddik, even though that title may not accurately that title is indeed attainable by all. the individual’s ledger. But what is important overall is the path that the describe his general conduct (see As explained by the Maharsha there person is on, where he is heading, and Shemos 23:7 and Devarim 25:1). The (Chidushei Aggados, d.h. Ve-Amar), what general choices he has made — Lechem Mishneh in Hilchos Teshuvah the directive to each child about and to determine that he is moving (3:2) makes this point explicitly. to be born is to try to maintain the in the right direction we have to look connection with Hashem that the In our context, then, the term at the entire picture and not just at soul had while in the womb, and not “tzaddik” may be understood as a . One individual mitzvos and transgressions. description of a person who is pointed to succumb to the Yeitzer HaRa who tries to maintain that purity may in a certain direction, who is headed A second Gemara is found in be labeled a (though it should along a certain path, who is moving tzaddik (40b), where we are taught be noted that the , toward a certain goal. An individual Ba’al HaTanya that someone who had been identified Chapter 1 who seeks a relationship with Hashem Likkutei Amarim Tanya as a tzaddik, even for a long time, but understands the term in and thus works to make sure that tzaddik subsequently rebelled and became a this Gemara in the more traditional he is generally doing what is right in sinner, is considered to have forfeited sense). This may relate to the idea His eyes, who wants to observe the all the good deeds that he previously

35 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 performed. In explaining why this an oral confession, were not fulfilled? technical aspect of teshuvah and not should be the case, the Gemara asserts How can this person be labeled a consider his individual sins and seek that it is referring to someone who tzaddik? to expiate them by a verbal confession expressly regrets having done all those and everything which that includes. The Minchas Chinuch (Mitzvah 364 good deeds. The Rambam ( This is certainly not true! It is not Hilchos No. 1) famously asserts that we can, in 3:3) rules accordingly. The enough to simply be on the correct Teshuvah fact, infer from here that even one who question, however, still may be asked: path toward connecting with Hashem does teshuvah mentally can be labeled Why should that matter — why are and disregard his specific sins. At the a tzaddik. Maran HaRav Yosef Dov all his good deeds erased? The answer same time, though, it is not enough Soloveitchik, while not willing to go as may be that what we are looking to eliminate one’s technical sins and far as the Minchas Chinuch in assessing at is the person’s path. Since he is not also work on one’s overall path in this person’s status, agrees that by now moving away from a positive life. One must engage in both virtue of a person’s decision to change teshuvah אֶ ל... or עַד... from, and — מִ ... relationship with Hashem, he is his direction in life, he is labeled a teshuvah heading the wrong way and his overall — toward. tzaddik despite the fact that he has not trajectory is downward. It is in that completed the teshuvah process (see As a postscript, it may be added that sense that his previous good deeds are Harerei Kedem, Volume 1 No. 41 in when raising and educating children, irrelevant because he is now moving the revised edition). This is very much the same dual obligation should in a very different direction. in line with our suggestion here that be borne in mind. We all want our Lastly, a later Gemara in Kiddushin from one perspective, what matters children and our students to learn how (49b) states that if man betroths a in terms of teshuvah is where one is properly to conduct themselves, to act, woman but says that he is doing so heading — the road one is presently to interact, and to carry themselves by only on the understanding that he is on — and although the person may engaging in certain specific behaviors a tzaddik, the betrothal is valid even now be far from a tzaddik in the classic and avoiding other specific behaviors. if he has been, up to that point, an sense, the fact that he is sincerely Much time and effort is spent, as absolute rasha and not a tzaddik by any looking to move toward a relationship it should be, on training children definition. This is because it is possible with Hashem is already enough to regarding those behaviors. But it is also that just at that moment, sincere qualify him as a tzaddik for certain imperative to impress upon them the thoughts of teshuvah entered his purposes. It may be added that the need to be on a particular path in life, mind, meaning that he made a mental Chelkas Mechokek, commenting on the to be pointed in a certain direction, commitment to change his ways aforementioned ruling of the Shulchan as opposed to moving vaguely and for the better. Many commentators, Aruch (No. 44), appears to concur. aimlessly, and to act in accordance with however, are understandably troubled being along that path. The successful What emerges from all of the above is by this, because even if the man did parent, grandparent, teacher, mentor, that there is an aspect of teshuvah that make a sincere commitment in his or guide is the one who is able to focuses on the path in life upon which mind to do teshuvah, does that already motivate the student not only to stay one finds oneself, and one who wishes make him a now? And yet away from, but to move toward. And tzaddik to engage in this aspect of teshuvah both the Rambam ( 8:5) for that to happen, it is insufficient Hilchos Ishus must work at making sure that he is and the ( to simply convey rules, though it is Shulchan Aruch Even HaEzer indeed heading in that direction. He 38:31) accept this ruling (although certainly necessary to do so. But in should be moving along a road toward both assert that the betrothal is only addition, one must create a culture, a close relationship with Hashem by doubtfully valid, a status which has its foster an environment, and nurture generally increasing the number of own ramifications, because we cannot an atmosphere where the student mitzvos he performs and decreasing know for sure what was in the man’s feels that he or she is not only on a the number of transgressions he does. mind). But the question still stands: definitive path, but is proud of it and This is not to say, of course, that a How can it be valid at all based upon will eventually want on his own to do person who does work at assuring only a (possible) mental commitment everything possible to remain on that that his overall trajectory is in the if the basic requirements for teshuvah, path, a path toward a closer relationship right direction may ignore the more which include, as described above, with HaKadosh Baruch Hu.

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39 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778 Rabbi David Aaron, Rabbi Elie Abadie, Yehuda Leib Abberbock, Rafi Abraham, Professor Abraham S. Abraham, Jed H. Abraham, Aaron Abramson, Rabbi David Abuchatzeira, Nina J. 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40 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5778