Isaac Elchanan Theological Seminary Yeshiva University Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld October 2016 • - 5777

Dedicated in loving memory of Dr. Harlan Daman by Carole, Gila and Avi Daman Featuring Divrei Torah from Rabbi Reuven Brand Rebbetzin Marjorie Glatt, JD Rabbi Meir Goldwicht A Project of Yeshiva Universty’s Rabbi Josh Goller Center for the Jewish Future Mrs. CB Neugroschl Rabbi Gideon Shloush A Special Symposium on Leadership and Elections Rabbi Dr. Kenneth Brander Rabbi Daniel Z. Feldman Rabbi Mordechai Torczyner Rabbi Steven Weil

1 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 We thank the following who have pledged to be Pillars of the Torah To-Go® project

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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 5777 Table of Contents Rosh Hashanah-Yom Kippur 2016/5777

Dedicated in loving memory of Dr. Harlan Daman by Carole, Gila and Avi Daman

Teshuva and Self-Esteem Rabbi Reuven Brand ...... Page 5 Apple Dipped in Honey: What’s the Real Appeal? Rebbetzin Marjorie Glatt, JD ...... Page 8 Kol Nidrei: The Great Unifier Rabbi Meir Goldwicht ...... Page 12 Eating Before Tekias Shofar: Revisiting the Custom of Yeshivos Rabbi Joshua Goller ...... Page 16 The Shofar’s Experiential Call Mrs. CB Neugroschl ...... Page 19 Yom Kippur Lessons from Three Great Zionist Leaders Rabbi Gideon Shloush ...... Page 23 Special Symposium: From Tanach to American Democracy: Leadership in Transition The Challenge of Leadership in a Privileged Generation Rabbi Dr. Kenneth Brander ...... Page 30 What Can we Learn from the Laws of Lashon Hara about Negative Campaigning? Rabbi Daniel Z. Feldman ...... Page 35 Voting: A Religious Act? Rabbi Mordechai Torczyner ...... Page 41 What Qualities Define a Leader? A Tale of Two Executives Rabbi Steven Weil ...... Page 45

3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 Introduction

or most, the final hours of Tisha B’Av are marked by counting Rabbi Yaakov Glasser down the minutes of a long Fsummer day until the fast is complete David Mitzner Dean, YU Center for the Jewish Future and we can indulge in food and drink Rabbi, Young Israel of Passaic-Clifton once again. For me, growing up, this was not the case. My father has served as a chazzan for the Yamim Noraim The chazzan is our guide through found, not exclusively in appreciating for decades, and the final hour of the journey of coronating G-d, and its halachic efficacy relating to vows, the Jewish people’s national day of framing our emotional plea for but in our ability to elevate the most mourning was marked by removing another year of health and prosperity. obscure aspects of Jewish observance the Yom Kippur from the Perhaps one of the most recognizable to the loftiest levels of inspiration shelf, and chanting the entire service and ubiquitous nuschaos is the through the power of shira — the of Neilah. These moments served haunting tones of the Kol Nidrei awesome experience of music. as “test conditions” for the physical prayer. The melody immediately Indeed, a necessary and core aspect demands of leading the congregation takes us deep within ourselves, as of the avodah (service) in the Beis in the final moments of Yom Kippur. we reach for that one final day to Hamikdash was the shira of the From Shabbos Nachamu and on, make an appeal for our lives before Leviim. As Kohanim were engaged I would fall asleep on Friday night the Almighty. Yet if one considers in the technicalities of sacrifice, listening to the nuschaos and the text of this most profound the experience became even more nigunim of the prayers of the Yamim cantorial piece, the words that transcendent through the power of Noraim as my father, similar to other emerge are significantly incongruent music which reaches the depths of the chazzanim around the world, worked with the tone of their delivery. Kol soul. to master the melodies and nuance Nidrei is a highly technical halachic Yom Kippur begins with a simple that inspires the community to the proclamation relating to oaths, vows, message: We are not in control of the lofty moments of the High Holiday and commitments made throughout lyrics of our life, but we do have the prayers. the year. While many reasons have power to shape the music that infuses In a generation of “Carlebach been offered for its inclusion in every experience with meaning, minyanim” and the increasing these most solemn moments of purpose, and passion. initiating Yom Kippur, there remains a “shteibelization” of weekly davening, Wishing you a year of blessing and dissonance between Kol Nidrei’s focus the Yamim Noraim tefilos remain inspiration, anchored in the rich musical traditions and the atmosphere that the chazzan of previous generations, and we find creates in infusing the prayer with its ourselves transported to another distinguished . world as the majestic notes of Kaddish Perhaps we could consider another Rabbi Yaakov Glasser initiate our prayers on Selichos night. approach. The power of Kol Nidrei is

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 Teshuva and Self-Esteem

any communities have a custom to sing aloud the communal recitation of Rabbi Reuven Brand MVidui (the verbal acknowledgement Rosh , YU Torah Mitzion Kollel of Chicago of our mistakes) in an upbeat melody that seems almost joyous. This experience — for many Ashkenazim during the recitation of Ashamnu and considered dust during my lifetime and somber day of teshuva? for Sephardim during the recitation certainly after I have passed. In Your The answer to these questions is that, of Chatanu Lefanecha — seems Presence, I am like a utensil full of shame contrary to what it seems, the process glaringly dissonant. How can we sing and embarrassment. May it be Your will, of teshuva actually gives us several happily while we admit our guilt for Hashem, my God, that I will never sin reasons to celebrate. misdeeds?1 again, and the sins that I have committed before You, wipe away with Your great The first reason is that, as the This incongruity hints at a deeper mercy, but not through suffering and Rambam’s passage explains, our Vidui question regarding the overall terrible diseases.” This is the confessional takes place “Before the Almighty.” experience of teshuva — the process of Rav Hamnuna Zuti on Yom Kippur. We stand before Hashem during the of returning to our spiritual selves. The Berachot 17a process of teshuva. This, in and of Rambam notes that Vidui is central to itself — the experience of being in this journey: Any serious contemplation of this Hashem’s presence — is reason alone statement, which we repeat annually for joy and celebration. ,as part of our Yom Kippur liturgy כשיעשה תשובה וישוב מחטאו חייב להתודות creates feelings of sadness, shame A second reason to celebrate is that לפני הא-ל ברוך הוא. When one engages in repentance and and disappointment. When we through teshuva we cleanse ourselves returns from one’s sin, one must perform consider the number and scope from the stains of our misdeeds. a confessional before the Almighty. of our misdeeds, we can become Like the refreshing feeling of a long Rambam, Hilchot Teshuva 1:1 overwhelmed and depressed; the overdue shower, our neshamot are We are obligated to verbally admit our multitude of shortcomings we delighted to be refreshed through guilt. Rav Hamnuna articulated this in repeat from year to year can leave us teshuva. The Gemara explains: יום הכפורים משום דאית ביה סליחה ומחילה. .one general declaration: despondent With all of this heavy emotional Yom Kippur [is a joyous day] because רבא בתר צלותיה אמר הכי א-להי עד שלא .baggage of teshuva, how could Chazal there is forgiveness and exoneration נוצרתי איני כדאי ועכשיו שנוצרתי כאלו describe Yom Kippur as one of the two Taanit 30b לא נוצרתי עפר אני בחיי ק”ו במיתתי הרי ,most joyous days of the year (Mishna, Additionally, on a more global level אני לפניך ככלי מלא בושה וכלימה יהי Taanit 26b)? How can we approach we are happy to rid Hashem’s world רצון מלפניך ה’ אלהי שלא אחטא עוד ומה the Yamim Noraim without “atzvut from the barriers that separate Him שחטאתי לפניך מרק ברחמיך הרבים אבל v’atzvanut” (sadness and consternation) from us and the spiritual pollution לא ע”י יסורין וחלאים רעים והיינו וידוי דרב in the words of Rav zt”l that we have generated. The Baal המנונא זוטי ביומא דכפורי. Rava would recite the following after his (Alei Shur vol. 1 p. 47)? How could it Shem Tov likens this to the joy of the prayers: “My God, until I was created, be that in Talmudic times, young single palace janitor who takes great pride I was not worthy and now that I was people would dance in the vineyards and pleasure in removing the dust created, it is as if I wasn’t created. I am (Gemara, Taanis 31a) on such a from the royal residence.2

Many thanks to Avi Mori Mr. Etzion Brand, Rabbi Yisroel Greenblatt and Mrs. Andrea Polster for their help with this article.

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 Yet there is another reason for challenges of life and of being worthy of routine, might pity the first patient, joy in teshuva, which addresses a happiness. It consists of two components: who is “suffering” at the hands of the fundamental aspect of our lives: self- 1) self-efficacy, or confidence in our doctors, and feel happy for the patient esteem. ability to think, learn, choose, and make who is resting quietly. But the truth is Self-esteem is a crucial component appropriate decisions; and that the first patient is the beneficiary of our spiritual lives. Reb Tzadok 2) self-respect, or confidence in our of medical attention because the Hakohen of Lublin explains: right to be happy; and in the belief that staff has hope for his recovery, while achievement, success, friendship, respect, the second patient is receiving only .love and fulfillment are appropriate to us. palliation because all hope is lost כשם שאדם צריך להאמין בה’ יתברך כך צריך אחר כך להאמין בעצמו. The Six Pillars of Self-Esteem The regimen of teshuva that the Just as a person must have faith in In light of this understanding, we learn halacha outlines for us is a symbol Hashem, so too, afterwards, a person what self-esteem is not. Self-esteem of our potential — our hope for the must have faith in oneself. does not mean that one considers future. Like medical intervention, it Tzidkat Hatzadik no. 154 himself or herself to be great. Rather, often hurts. We do and should feel The Talmud Makkot( 24a) teaches, it means that every person believes pain under the scrutiny of personal based on the words of the prophet in their potential and worthiness. introspection that the Yamim Noraim Chavakuk (2:4) — v’tzadik be’emunato With this in mind, we can understand require. However, instead of these yichyeh, the righteous one will live how teshuva reinforces rather than feelings pushing us into a downward through his faith, that emunah in impedes self-esteem in various ways. spiral of despair, the opportunity Hashem is the cornerstone of . to address our past errors should According to Reb Tzadok, the concept On a basic level, self-esteem is about accurate self-knowledge, which is the reinforce the notion that Hashem of believing in ourselves is just as believes in us. Teshuva is predicated purpose of Vidui. The Hebrew word important. This is because self-esteem on the idea that we always have the may be the most basic ingredient in the vidui is etymologically related to the word , which means certitude. In possibility to change. Rabbi Joseph development of a healthy life of avodat vadai our Yom Kippur teshuva we affirm our B. Soloveitchik explains that this is a Hashem. Without healthy self- esteem, fundamental idea: we are subject to debilitating emotional mistakes, but this is not the whole challenges that inhibit our growth. story. The word vidui in the context of Repentance is grounded in two The prominent psychiatrist Rabbi Dr. teshuva reminds us of the same word principles. 1. On the power within man Abraham J. Twerski has noted: used in the context of accomplishment to accuse himself, and his ability to see — vidui maaser.3 This term is used himself as unworthy and inferior. In I have been accused of having a one-track by Chazal to describe one’s proper the confessional declaration on Yom mind, and I plead guilty as charged. I accounting upon the completion of Kippur “But Thou art righteous in all have indeed said that with the exception correctly tithing produce. Hence, that is come upon us; for Thou has of those psychiatric disorders that are when we introspect and enumerate acted truthfully, but we have wrought of physiologic causation, e.g., bipolar our mistakes, we grow in our self- unrighteousness,” the wonderful power disorder, all psychological disorders are awareness as part of our overall of total, unreserved self-accusation is due, at least in part, and sometimes understanding of our achievements as expressed. 2. On the great ability of each entirely, to low self-esteem. well. individual to cleanse himself, to grasp Letters to My Children, pg. 16 Teshuva also addresses self-esteem’s that the boundless spiritual forces hidden The question is what does self-esteem emphasis on potential, which we can away within the human personality mean? Does it ignore our past actions illustrate with a parable. Imagine two (including that of even the greatest and current reality? The answer is patients lying near each other in a sinner) drive one towards return to God. found in the definition of self-esteem, hospital ward. The first is being cut, On the ability of man to raise himself as outlined by Dr. Nethanial Branden, poked and prodded by a phalanx of to the greatest heights, if he but wishes a leading expert on the subject: doctors and nurses, while the second it, though he has sunk to the abysmal is lying quietly, unattended. An depths of impurity. Self-esteem is the experience of being The second principle is just as important competent to cope with the basic onlooker, unfamiliar with hospital

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 deep and trembling ramifications. [The לענין התחזקות לבל יפל האדם בדעתו מחמת as the first. A person is unable to repent Gemara, Sanhedrin 37a, states] “Each רבוי הפגמים והקלקולים שקלקל על ידי if he lacks the courage to blame and to person must say: the world was created מעשיו ענה ואמר: אם אתה מאמין שיכולין condemn himself. Regret is impossible for me.” Rashi [explains] Meaning that לקלקל תאמין שיכולין לתקן. without recognition of sin. On the other hand, one cannot imagine recognition of Regarding words of encouragement — I am as important as a whole world. I sin and commitment for the future unless in order that a person doesn’t become won’t ruin my place in the world with a man believes in his creative faculties and discouraged from the multitude of single transgression. ability, and in the powers of his soul that harmful and destructive acts brought A person with healthy self-esteem will help him to sanctify himself. about by one’s actions — [Rebbi 4 distance himself from spiritual pitfalls The Rav Speaks, p. 133 Nachman] said: if you believe that you because he will see them as beneath The entire premise of teshuva is that can destroy, believe that you can repair. him. Likutei Moharan Tinyana no. 112 Hashem believes in our worthiness With these insights we appreciate and in our ability to improve. The We must believe in ourselves and have the important relationship between introduction to the Vidui of Neilah confidence in our teshuva. Rav Kook teshuva and self-esteem. We can reminds us that: stresses this often in his major work, 5 understand why, despite the inner Orot HaTeshuva. sadness engendered by confronting אַּתָה נותֵ ן יָדלַּפוׁשְ עִים.וִימִ ינְָך הפְׁשּוטָ לְקַּבֵ ל Finally, there is one more profound our mistakes through teshuva, this ׁשָבִ ים. You give a hand to sinners. Your right aspect of self-esteem in our teshuva. process of spiritual renewal is the hand is extended to receive repenters. The last of the Rambam’s four steps of source of so much joy and meaning The connection between teshuva teshuva is commitment not to repeat in our lives. It is what builds our true and self-esteem also manifests itself our mistakes in the future (Rambam, character and helps us grow. Who in an attitude of confidence: that we Hilchot Teshuva 2:2). Having high self- could ever imagine a happier day than are able to do teshuva. Our tradition esteem is crucial for this all-important one on which a person finds their emphasizes that the possibility and ability to move forward. A person self-esteem in the presence of the ability of teshuva exists for everyone. who doesn’t believe in their ability Almighty? Surely this is cause for a No matter how far one may have and significance may not have the joyous melody. strayed, every person must remember motivation to make the right choices. that he has the ability to return. In this However, one who does believe in Endnotes light, we can appreciate the Ramban’s himself has a reason to live up to noble 1 Dr. Miriam Sova recalls how Rabbi view that the Torah is referring to expectations. Rav Shlomo Wolbe articulates this point with a powerful instructed his community at teshuva when it speaks of “a matter one point to adjust the cadence of the Vidui statement ( vol. 1 p.168): that is close to us”: Alei Shur, nusach because it sounded too celebratory. Perhaps this is why the world was able to 2 כל אדם חייב לדעת, שיש לו חשיבות, כִי קָ רֹוב אֵ לֶיָך הַדָבָר מְ אֹד ְפִ ּביָך ּובִלְבָבְ ָך .receive the second Luchot on Yom Kippur לא חשיבות מדומה שהוא “מחשיב עצמו לַ עֲ ש תֹ ֹו . בעצמו”, כפי שהמסילת ישרים מגדיר את This matter is close to you. It is in your 3 This connection is developed by Rabbi הגאוה )בפרק יא(, אלא חשיבות בעלת- mouth and your heart to do it. Joseph B. Soloveitchik in The Rav Speaks,pp. .133-134 משמעות עמוקה ואף מזעזעת. “כל אחד Devarim 30:14 Perhaps this is why the Rambam interrupts 4 ואחד חייב לומר: בשבילי נברא העולם” — the Laws of Teshuva with a discussion of רש”י: “כלומר: חשוב אני כעולם מלא, לא The Torah wants to reinforce our the doctrine of free will; it is precisely our אטרד את עצמי מן העולם בעבירה אחת”. self-confidence; we should not be ability to choose that enables us to transform )סנהדרין לז, א( overwhelmed by our past mistakes through teshuva; see Hilchot Teshuva ch 7. and think that teshuva is beyond our Every person must know that he has reach. It is not. importance. Not imaginary importance 5 See Orot HaTeshuva, chapter 14, for where one “values oneself through example. For an extensive discussion of This confidence is reinforced by this concept of confidence in teshuva and a teaching of Rebbi Nachman of one’s own evaluation,” a phrase used overcoming the despair of past errors, see Breslav: by Mesillat Yesharim to describe Ashiv Mimetzulos by Rav Yehoshua Shapira. haughtiness. Rather, importance with

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 Apple Dipped in Honey: What’s the Real Appeal?

y family is full of picky eaters. We rarely change our yom tov menus; even Rebbetzin Marjorie Glatt, JD Mtrying a “new fruit” on Rosh Hashana Special Projects Coordinator, YUConnects can be challenging. For that reason, we are grateful to be Ashkenazi Jews with the sweet and simple minhag 4 (custom) of dipping the apple into the can be applied to each person seeking prosperous and good year. The early honey on Rosh Hashana night. greater insight. Geonic responsa singled out honey as one of those sweet drinks, though Should we have been born into the A Little Background there was no dipping of fruit. Sephardic culture or adopted some And what about the apple’s of the “simanim,” (auspicious foods) When and where did this minhag mentioned in the Gemarah, one can connection to Gan Eden, on this first appear? Is it mentioned in holiday that celebrates the New only imagine the reaction at our dinner the Gemarah or by the Geonim? table. “Ma, really? You expect me to eat Year and the beginning of creation? Interestingly, while the earliest sources It is worthwhile to dispel the fenugreek? Leeks? Or black-eye peas? for simanim on Rosh Hashana precede You have got to be kidding…” misconception in the secular literature the Second Temple and some are attributing the apple to the fruit of the Let’s face it, the custom isn’t mentioned in the Gemarah, the apple Garden of Eden’s Tree of Knowledge. complicated. Every preschooler knows siman does not “make the cut.” In fact, there are at least four opinions the simple song with easy instructions. Indeed, there are two separate in the Gemarah and midrashim “Dip the apple in the honey, make passages in the Gemarah that discuss (grape, fig, esrog or wheat tree) a bracha loud and clear. Shana Tova the simanim for Rosh Hashana.1 Those regarding which fruit was plucked U’metuka, have a happy, sweet new simanim are listed by Abbaye2 as kara from that Tree of Knowledge. Apples year!” The actual “Yehi Ratzon” prayer (gourd) karsi (leek), silka (beet), are not one of them! While there that accompanies it is similarly both tamri (date) and rubia (fenugreek or is a fascinating notion that the tree standard and meaningful: black-eyed peas). These particular was actually an orchard — and thus foods are singled out for their specific all four opinions can be considered יהי רצון מלפניך ה’ אלקינו ואלקי אבותינו positive attributes: their sweet taste, correct — no Tannaitic source שתחדש עלינו שנה טובה ומתוקה. May it be Your will, HaShem, our G-d their rapid growth or that their name suggests it was an apple.5 and the G-d of our ancestors, that You simply alludes to, or reminds us, of a renew for us a good and a sweet year. good omen.3 Apples, however, did not The Root of the Custom even get a shout-out. Grateful that I am to be dipping the Yet dipping the apple in the honey is apple into the honey, and not have We do know that it was on Rosh a very old custom, mentioned in our irritable family members at our yom Hashana when Ezra and Nechemia, halachic literature in the 13th century tov table, I delved a bit further into the leading sages during the building by the Tur, 6 who stated it is an ancient the tasty “apple dipping” custom. of the Second Temple, told Bnei Ashkenazic (Germanic) minhag to dip Not only did I find some fascinating Yisrael to “go and eat fat [foods] and the apple in the honey at the “start” of tidbits, but there are some lessons that drink sweet [drinks]” as a sign for a

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 the Rosh Hashana meal, to symbolize healing benefits as alluded to in was the “scent of an orchard” having a “sweet new year.” The Maharil the Tosefta and Zohar.10 These surrounding Yaakov as he adds that the custom is to pick up a qualities correspond to the totality approached Yitzchak to kiss him.13 sweet apple,7 dip it in honey and say of brachos that we would want Since the Gemarah attributes the aloud the Yehi Ratzon.8 Hashem to grant us all — nachas aroma to an apple orchard,14 the from children, good health and Maharil15 gives this as the source The“borei pri ha’etz” blessing is said 11 first, a small bite is taken, and then sustenance. for the use of the apple on Rosh Hashana, the actual day many the Yehi Ratzon request is made after • On a more abstract, believe the blessing to Yaakov was the first bite is consumed so as not to philosophical level, eating given.16 make a hefsek, interruption, between the apple with unusual botanic the bracha and the bite.9 Theminhag properties reminds us of a unique is done on the first night of Rosh quality exemplified by Bnei Questions Remain Hashana, after making kiddush and Yisrael. The Midrash tells us that eating challah. in an apple tree, the blossoms Two questions, however, still appear before the leaves, the little remain and will provide “food for So why is the apple the preferred thought” in these days of awe. First, fruit of Ashkenazic Jews? Is it simply nub peeks out even before the leaves that will protect it. So too, we know the sources for the apple- because it was abundant in Europe, not dipping custom, but are we merely too expensive, and tasty? Some of the the Jews, at the time of receiving , asking G-d for a sweet year? Can well-accepted reasons brought down the Torah, first said: naaseh we will do, and then said v’nishma, this Ashkenazic ritual demonstrate by our Gedolim (sages) explain the a deeper relevance to our everyday selection of the apple for the custom. we will understand. On this judgment day of Rosh Hashana, lives? A lesson perhaps? Second, can • On the external level, an apple as we submit ourselves to the will there be another perspective of the is a fruit that has a pleasant of Hashem, we are reinforcing our relationship between the apple and fragrance, appearance and taste. commitment to the mitzvos, even the honey? If we are truly eating the Not many fruits have all of those before our rational understanding apple for its sweetness, why do we qualities. Would one say a “dragon 12 put the fruit into an additional sweet and learning of the Torah. 17 fruit” has a pleasant appearance? sticky substance? Why is the apple Or that carobs, known in yiddish • Likewise, on a kabbalistic plane, uniquely singled out in this ritual with as “bukser,” have a pleasant apples were chosen because they an added delectable layer? aroma? The apple is the one that are the ideal fruit for this omen. When Yitzchak blessed Ya’akov The answer to both of these questions “has it all” — with wholesome can lend insight into our request qualities and many ancillary with wealth and power, there

An apple is a fruit that “has it all,” a pleasant fragrance, appearance and taste. These qualities correspond to the totality of brachos that we would want Hashem to grant us all.

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 for a “good, sweet new year” by paradigm of the way Jews should piece of Apple technology, initially demonstrating the ideal mode of act during this time of intense perceived as perfect, was somehow, behavior during these most holy days. introspection. Just as the apple is a incredibly, improved. Aren’t we Apples are, quite simply, wholly perfect fruit that can be made sweeter, fortunate as Jewish people to make good. “Appealing” in its colorful we too can, and must, demonstrate our own free upgrades, to have these attractiveness, its aromatic fragrance, our own eagerness to improve and days of opportunity to enhance our and its crunchy, scrumptious taste, enhance ourselves. ways and make a newer version of our the apple is an all-around treasure. When we think we are good, we can former selves? Additionally, the very same fruit always do better. If, for example, we So, the apple accessory on our yom produces little buds before its leaves have worked long and hard to virtually tov table gets dipped into the honey. first develop; it is a fruit that is “eager” stop speaking lashon hara, we can now The flawless fruit just became better, to appear on the tree, paralleling the turn to making berachos with more tastier, and upgraded. As we take a pinnacle moment of naaseh v’nishma. kavana (meaning). If we currently treat crunchy bite this year, let us hope Our “tapuach” is even mystically our spouse with respect and kindness, for a sweet year with continuous connected to the holy avot and let’s focus on honoring our parents. improvement on Version 7.0 of the entirety of our nationhood. This There is no end to self-improvement, ourselves and our actions. perfection couldn’t possibly get any and that is what a new year, new better, could it? commitment, and an added layer of Endnotes Actually, it could, and perhaps that sweetness to the apple is about. 1 Horayos 12a, K’risos 6a. is the take-away message for the Perhaps this is why we seem to favor chag. Our tradition is not to simply this minhag over all the rest of the 2 In Maseches Horayos 12a Abbaye is quoted consume an apple slice and be content simanim. The apple doesn’t stand as saying that the beneficial properties are gained by “gazing” at these items, while in with the taste. No; instead we pick up alone as a siman. It is the combination Maseches K’risos 6a the text states that these this piece of natural perfection and of sweet with sweeter, good with same items must be “eaten.” dip it into something even sweeter, better, which is the exemplification of 3 It is interesting to note that many poskim honey. We demonstrate that every self-improvement and development. allow other foods to be introduced, based item — and truly every person — can On a contemporary note, each year, on the linguistic connotation of their name. be made sweeter and better, can be Rabbi Moshe Shuchman, in Kosher Kurrents around the Yamim Noraim, Apple improved upon. (Star K), Fall 2010, quoting Geonic and Inc. unveils its newest iPhone. They Rishonim sources, points out that these The dipping of the apple into honey offer an upgrade to their current original simanim also have dual meanings to can be viewed not just as another device equipped with advancements their names. Rubia indicates that our merits Rosh Hashana siman, but as a previously unimagined. An amazing or assets should increase in the coming

Our tradition is not to simply consume an apple slice and be content with the taste. Instead we pick up this piece of natural perfection and dip it into something even sweeter, honey. We demonstrate that every item — and truly every person — can be made sweeter and better, can be improved upon.

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 year. Karsi suggests that our enemies should 6 Orach Chaim 583. 14 Taanis 29b. be “cut down”; silka and tamri refer to the 7 It is preferable to use a sweet apple and 15 Taz in Orach Chaim 583:2, quoting the removal and “obliteration” of our enemies. not a tangy or sour one. See Rav Yaakov Maharil, Hilchos Rosh HaShanah 7. Additionally, he notes that the Magen Kamenetzky, Emes L’Yaakov to Orach Chaim Avraham has allowed foods that sound like 16 The Vilna Gaon,Biur HaGra, Orach Chaim 583, Footnote 538. the word “abundance” in any language to be 583, states “it is well known” to have occurred used. Carrots are popular since “mehren,” 8 Darchei Moshe quoting the Maharil 583:3. on Rosh Hashana. However, not all agree with carrot, in Yiddish is similar to “more.” Rav this chronology, as Rashi and Targum Yonasan 9 Magen Avraham 583:2. Moshe Heinemann of Baltimore is credited ben Uziel to Beraishis 27:9 believe the bracha for introducing lettuce, half a raisin and celery 10 Baba Metzia 7:2; Zohar, Acharei Mos; Ziv of Yitzchak was given to Ya’akov on Pesach. as a positive siman for “let-us-have-a-raise- HaZohar, VaEtchanan. 17 Rabbi Wein, ibid, notes the connection in-salary.” And naturally, at the YUConnects 11 Ben Ish Chai, Year 1, Nitzavim Section 4. of honey to the common Biblical phrase office we recommend some “dates for dates.” describing Eretz Yisrael as the “land 12 See Rabbi Berel Wein’s excellent article, 4 Rashi in Nechemia 8:10. flowing with milk and honey,” although the “Apples and Honey” from www.aish.com. aforementioned “honey” was made from 5 Rabbi Aaron Glatt, National Council of http://www.aish.com/h/hh/rh/guide/ overripe dates, not bee pollen. Rosh Hashana Young Israel in Toras Aish, Volume XIII, Apples_and_Honey.html, quoting the is an apropos time to use honey as the word Number 4, Beraishis 5766, quoting from Gemara, Shabbos 88a. d’vash, honey, has the same gematria (numerical numerous sources including Berachos 40a; 13 Beraishis 27:27. value) as Av Harachamim or “merciful Father.” Sanhedrin 70a and Bereishis Rabbah 15:7.

Special thank you to my husband, Rabbi Aaron Glatt, and to my son, Chezkie Glatt, for their analysis and editing guidance; additional appreciation to Reuben Zimilover for the Apple Inc. insight.

How do the Simanim work? We find two very different approaches as to how eating (or looking at) the simanim of Rosh HaShanah can help bring about a good year. יתבאר ענין סימנא מילתא שאנו עושין בליל ר”ה על פי מה שכתב הרבה דברים התרו לפעמים שהם דומים לנחש ולא מדרך נחש הרמב”ן )לך לך( שכל גזירת עירין כאשר תצא מכח גזירה אל פועל חלילה אלא דרך סמן לעורר בו לבבו להנהגה טובה והוא שאמרו דמיון תהיה הגזירה מתקימת על כל פנים עיין שם ועל כן הגזירות לתן על שלחנו בליל ראש השנה קרכס”ת קרא רוביא כרתי סלקא שנגזרו לטובה מפי השם יתברך בכבודו ובעצמו בליל ראש השנה תמרי שהם ענינם מהם שגדלים מהר ומהם שגדלתם עולה הרבה למען תהיינה מתקימות על כל פנים. וכדי שלא ליכשל בהם לעשות דרך נחש תקנו לומר עליהם דברים הרב שמואל בורנשטיין שם משמואל ראש השנה תרע”ז המעוררים לתשובה. ... וידוע שכל זה אינו אלא הערה שאין הדבר תלוי באמירה לבד רק בתשובה ומעשים טובים. The concept that symbolism is significant and what we do הרב מנחם מאירי בית הבחירה הוריות יב. on the evening of Rosh HaShanah can be explained based There are many things that are permissible that are similar on the comments of Nachmanides, that all heavenly decrees to [the prohibition against] divination (using omens to have a permanent effect when they are converted from a predict the future) but are not actual divination, rather a statement to an action. Therefore, in order to concretize sign to inspire one to perform good deeds. This is why they the good decrees that God bestowed upon us, [we eat these said to place on one’s table on the night of Rosh Hashanah foods] so that they have a permanent effect. [Note: This pumpkin, fenugreek, etc., for some of them grow quickly approach represents a more mystical view of the simanim. and some grow to large sizes. In order that one does not The judgment of Rosh HaShanah is determined at the violate the prohibition against divination, they instituted beginning of the holiday at night, but is not finalized until a recitation that inspires one to reflect on one’s actions. … the morning. By eating these foods, one can solidify a good It is known that this is only a point of reference, a catalyst, decree through action and that might prevent its reversal because it is not contingent on the recitation alone, rather on over the course of Rosh HaShanah.] action, repentance, and good deeds. R. Shmuel Bornstein, Shem MiShmuel, Rosh R. Menachem Meiri, Beit HaBechira, Horayot 12a HaShanah 5677 Torah To Go Editors

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 Kol Nidrei: The Great Unifier

Prepared for publication by students of Rav Goldwicht Rabbi Meir Goldwicht he Mishna, Yoma 1:5, teaches us about a statement that , RIETS the elder kohanim would Tsay to the Kohen Gadol while he was preparing for Yom Kippur: placed on the fire in the Heichal, outside utensils were assembled, the sacrifices of the Holy of Holies, and when it starts were slaughtered and offered, and set on ואמרו לו, אישי כהן גדול, אנו שלוחי בית דין, to produce smoke, it should be brought the Altar up, the Table and the Menorah ואתה שלוחנו ושליח בית דין, משביעין אנו into the Holy of Holies. Their reasoning: were set and everything was in place. But עליך במי ששכן שמו בבית הזה, שלא תשנה The Torah states, “I will appear in the Divine presence didn’t descend until דבר מכל מה שאמרנו לך. הוא פורש ובוכה, smoke above the Kaporet,” and they the ketoret was brought. והן פורשין ובוכין. said that this refers to the smoke of the Tanuchma, Parashat Tetzaveh They said to him, The Honorable Kohen ketoret. Our had a tradition that Gadol, we are representatives of the court What was so special about the ketoret, the ketoret is only placed in the Holy of that it was the only vehicle in the and you are our representatives and the Holies before the Ark as it states, “The representative of the court. We adjure Mishkan that brought the Divine ketoret is placed on the fire in front of presence? you in the name of He who dwells in Hashem.” Since they were concerned this abode that you will not stray from during the Second Temple period that Kol Nidrei anything we tell you. He would leave the Kohen Gadol was influenced by crying and they would leave crying. this heresy, they would adjure him on We begin the holy day of Yom Kippur Rambam, Hilchot Avodat Yom the eve of Yom Kippur and say to him with the recitation of Kol Nidrei. Hakippurim 1:7, explains the Mishna: “Honorable Kohen Gadol etc. . . .” He Synagogues are filled from wall to would leave crying because they accused wall, more so than any other part of בימי בית שני צץ המינות בישראל ויצאו him of heresy and they would leave the Yom Kippur service. This is true הצדוקין מהרה יאבדו שאינן מאמינין בתורה crying because they accused someone despite Kol Nidrei being simply an שבעל פה והיו אומרין שקטורת של יום whose slate is clean and maybe doesn’t .annulment of vows הכיפורים מניחין אותה על האש בהיכל חוץ .harbor such thoughts לפרוכת וכשיעלה עשנה מכניס אותה לפנים How does Kol Nidrei begin? We recite Let us ask a few questions. First, why לקדש הקדשים. הטעם, זה שכתוב בתורה the following sentence three times: was it so important for the Tzedukim כי בענן אראה על הכפרת אמרו שהוא ענן על דעת המקום ועל דעת הקהל, בישיבה של to prepare the ketoret outside of the הקטורת. מפי השמועה למדו חכמים שאין מעלה ובישיבה של מטה, אנו מתירין להתפלל Kodesh Kodashim and enter only נותן הקטורת אלא בקדש הקדשים לפני הארון עם העברינים. after the smoke rose? Why were they שנ’ ונתן את הקטרת על האש לפני ה’. ולפי so bothered by the practice of the With consent of the Omnipresent and שהיו חוששין בבית שני שמא כהן גדול זה Perushim to do everything in the with consent of the congregation, in the נוטה לצד מינות היו משביעין אותו ערב יום Kodesh Kodashim? assembly above and the in the assembly הכפורים ואומרין לו אישי כהן גדול ... והוא below, we approve praying with the פורש ובוכה על שחשדוהו במינות והן פורשין The Midrash Tanchuma states: .transgressors ובוכין לפי שחשדו מי שמעשיו סתומין ושמא א”ר יצחק בן אליעזר תדע לך שנעשה המשכן :TheTur , OC 619, writes אין בלבו כלום. וכל כליו ושחט את הקרבנות והקריבו וערך על During the Second Temple Period, heresy ערבית נכנסין לבית הכנסת ונוהגין באשכנז המזבח וסדר את השלחן ואת המנורה ואת הכל sprouted among the Jewish people, and שקודם שיתפללו מתירין לכל העבריינים כדי ולא ירדה שכינה עד שהקריבו את הקטורת. the Sadducees, who didn’t believe in the להתפלל עמהם ואפילו אם לא יבקשו שיתירו Oral law, emerged. They would say that R. Yitzchak ben Eliezar said: Know that להם. דאמר רבי שמעון חסידא כל תענית the ketoret of Yom Kippur should be the Mishkan was constructed, all of its

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 צבור שאין בו מפושעי ישראל אינו תענית ?Kol Nidrei: For Past Vows or For Future Vows שהרי החלבנה ריחה רע ומנאה הכתוב עם Kol Nidrei was classically understood to be an annulment of all previous סמני הקטורת. In the evening [of Yom Kippur], we enter vows. Rabbeinu Tam (cited in Tosafot, Nedarim 23b), however, noted the Synagogue. In Germany, the custom that there are a number of components lacking from Kol Nidrei that are is that prior to praying, we authorize required for annulment of vows: a specific list of the vows taken; regret for the transgressors so that we may pray the vows taken (our current text does include regret, but earlier texts did with them, even if they don’t request not); and a competent beit din (rabbinical court) or an expert to evaluate authorization. [The reason for this is] that the merit of the annulment. Rabbeinu Tam therefore suggests that the R. Shimon Chasida said, any fast day Kol Nidrei service should be modified, and any reference to annulment that doesn’t include Israel’s transgressors is of vows of the previous year should be eliminated. The purpose of the not a [bona fide] fast. Behold, galbanum service should be to preempt future vows from taking place. In order to has a bad odor and yet the Torah includes accommodate this new understanding of Kol Nidrei, Rabbeinu Tam is it as one of the spices of the ketoret. forced to change the text of Kol Nidrei. Whereas the ancient text refers to The recitation of Kol Nidrei — vows “from the previous Yom Kippur until this Yom Kippur,” Rabbeinu specifically our authorizing prayer Tam’s version refers to vows “from this Yom Kippur until next Yom Kippur.” with the transgressors — connects us Rabbeinu Tam also changes the pronunciation of the words in order that to the ketoret. Just like the ketoret — they refer to the future tense rather than to the past tense. which is made with spices of beautiful Rabbeinu Asher, Yoma 8:28, defends the ancient version of Kol Nidrei from fragrance and also one spice whose the questions of Rabbeinu Tam. Nevertheless, Mishna Berurah, 619:2, writes fragrance is bad — so too, we include that the text of Kol Nidrei should follow the opinion of Rabbeinu Tam and the transgressors among us when we refer to vows “from this Yom Kippur until next Yom Kippur.” However, some pray on Yom Kippur. siddurim try to satisfy both opinions by referring to vows “from the previous Yet the recitation of Kol Nidrei itself Yom Kippur until this Yom Kippur,” and “from this Yom Kippur until next has not always been universally Yom Kippur.” Thehatarat Nedarim on the eve of Rosh HaShanah is a more accepted. Tur quotes R. Natronai Gaon robust form of annulment of vows and preemption of future vows, and that in his time, many did not recite addresses many of the challenges that face Kol Nidrei. Kol Nidrei. R. Amram Gaon also writes Torah To Go Editors that it is a mistake to recite Kol Nidrei. While Moshe had the ability to annul רב לך. אמר משה לפני הקב”ה רבון העולמים Those who question the practice do his vow, there doesn’t seem to be any אם נדרת ונשבעת שלא אכנס לארץ לך והתיר so out of concern that it is ineffective way for Hashem to annul a vow that נדרך כמו שהתרת לי נדרי כשנשבעתי ליתרו in annulling past vows or preempting .He took כדפרש”י בפ’ ואלה שמות. אמר לו הקב”ה, future vows. While many Rishonim do משה רב לך כלומר יש רב עליך שיכול להתיר endorse the practice, let us ask a third Vayechal Moshe: An נדרך אבל אני אין לי רב עלי ואין לי מי שיתיר question: Why has Kol Nidrei become Annulment of Hashem’s נדרי. universally accepted? Given the controversy, why don’t we simply rely Moshe said before Hashem, “Master Vow? on the annulment of vows that takes of the universe, if You took a vow or place before Rosh Hashanah? oath that I should not enter the Land, When the Jewish people sinned with go and annul Your vow just like You the Golden Calf, Moshe pleaded You Have Said Enough! annulled that vow that I swore to Yitro to Hashem for forgiveness. The (mentioned by Rashi in Parashat Torah (Shemot 32:11) uses the When Moshe Rabbeinu beseeched Shemot).” Hashem said to him, “Moshe, term “vayechal Moshe.” The midrash Hashem to enter the Land of Israel, he rav lach, you have a teacher above you comments on this term: was told by Hashem (Devarim 3:26) דבר אחר “ויחל משה” מהו כן אמר רבי ברכיה that can annul your vow. I don’t have a “rav lach,” you have said enough. The בשם רבי חלבו בשם רבי יצחק שהתיר נדרו teacher above me and there is nobody to Da’at Zekeinim Mibaalei Hatosafot של יוצרו כיצד אלא בשעה שעשו ישראל העגל ”.annul my vow expand on this:

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 וָאֵ ֵ ׁשב ּבָהָר אַרְ ּבָעִים יֹום וְאַרְָעִים ּבלַיְלָה לֶחֶ ם קשה, אמר רבי יוחנן דבר קשה אמר לפניו עמד משה מפיס הא-להים שימחל להם אמר לֹא אָ כַלְ ִיּת ּומַ יִם לֹא ׁשָתִיתִ י. תהית התמהא אמר לו תוהא אנא על הרעה הא-להים משה כבר נשבעתי “זבח לאלהים At Sinai you angered G-d and G-d was אשר דברתי לעשות לעמי, אותה שעה אמר יחרם” ודבר שבועה שיצא מפי איני מחזירו enraged with you and wanted to destroy משה מותר לך מותר לך מותר לך אין כאן נדר אמר משה רבון העולם ולא נתת לי הפרה של you. When I ascended the mountain to ואין כאן שבועה הוי “ויחל משה” שהפר נדרו נדרים ואמרת “איש כי ידר נדר לה’ או השבע take the tablets of stone, the tablets of ליוצרו כמה דאת אמר “ולא יחל דברו” אמר שבעה לאסר אסר על נפשו לא יחל דברו.” the covenant that G-d sealed with רבי שמעון בן לקיש לפיכך נקרא שמו “איש Another interpretation of “vayechal you. I sat on the mountain forty days הא-להים” לומר שהתיר נדר לא-להים. Moshe”: What did he say? R. Berechiah said in the name of R. Chelbo in the [The verse records that Moshe said] “I and forty nights. I did not eat bread and name of R. Yitzchak: [Moshe] annulled sat on the mountain.” What does this I did not drink water. the vow of his creator. How so? When refer to? R. Huna b. Acha said, he sat to Devarim 9:8-9 the Jewish people made the [golden] calf, annul the vow of his creator. And what When Moshe annulled the vow of Moshe tried to appease G-d to forgive did he say to Him? Something difficult Hashem not to destroy the Jewish them. G-d said: Moshe, I already swore to say. R. Yochanan said, [Moshe] people, he invoked another vow — that “One who worships idols will be said something difficult to say to the the covenant that Hashem made with destroyed,” and I will not retract on an Almighty: perhaps You regret what our forefathers that their children oath that came out of My mouth. Moshe You said (that You are going to destroy will forever carry their legacy. Moshe said, Master of the Universe, did You the Jewish people). [G-d] said, I regret came as a representative of the Jewish not teach me about the annulment of the evil that I said I would do to My people pleading to Hashem that He vows, and You said “If a man takes a nation. At that time, Moshe said, “it is must keep His original covenant. vow to Hashem or an oath to prohibit permissible for you, it is permissible for However, when Moshe requested to something on himself, his word shall not you, it is permissible for you, there is no enter the Land of Israel, his request be desecrated”? vow or oath.” This is what is meant by was not as a representative of the The midrash connects the term “vayechal Moshe” — he annulled the Jewish people but as an individual. To vayechal Moshe to the term lo yachel vow of his creator, just as we find the that request, Hashem responds that devaro — his word shall not be language “lo yachel devaro.” R. Shimon He has no means of annulling the vow. desecrated — found in the section b. Lakish said, therefore [Moshe] is called “The Man of G-d” to teach that he about annulment of vows. Moshe in Entering the Holy of Holies fact annulled Hashem’s vow! annulled the vow of G-d. We see that Moshe Rabbeinu was able The Gemara,Berachot 32a, makes a This insight helps explain the similar observation: to annul the vow of Hashem. Why, difference between the Tzedukim and then, did Hashem tell Moshe “Rav the Perushim regarding the ketoret. lach, you have a teacher above you The Tzedukim took the approach “ויחל משה את פני ה’” אמר רבא עד שהפר that can annul your vow. I don’t have a that the relationship with Hashem is לו נדרו, כתיב הכא “ויחל” וכתיב התם “לא teacher above me and there is nobody distant. Before entering the Holy of יחל דברו” ואמר מר הוא אינו מיחל אבל to annul my vow”? Why couldn’t Holies, one must first create a barrier אחרים מחלין לו” “Moshe pleaded before Hashem.” Rava Moshe annul Hashem’s vow not to let of smoke so that the Kohen Gadol said, [He pleaded] until he annulled Moshe into the Land of Israel, just as cannot see what takes place inside. His vow. It states here “vayechal” and it Moshe was able to annul Hashem’s However, we follow the Perushim says there “lo yachel devaro.” It has been vow to destroy the Jewish people? who see ourselves as partners in the taught, he may not desecrate, but others Perhaps the answer can be found in transmission of Torah. We don’t may desecrate it for him (i.e. through the another verse describing how Hashem need a barrier to separate us from annulment of vows). forgave the Jewish people for the sin Hashem. The Kohen Gadol enters the The midrash elaborates on the details of the golden calf: Holy of Holies as a representative of of the annulment: the Jewish people. There is no King without a nation of followers and ּובְ חֹרֵב הִקְצַפְֶם ּתאֶ ת ה’ וַיִתְאַ נַף ה’ ּבָכֶ ם “ואשב בהר” ומהו כן אמר רבי הונא בר אחא the rendezvous with Hashem in the לְהְַמִיד ׁשאֶתְ כֶ ם. ּבַעֲֹלתִי ההָהָרָ תלָקַחַ לּוחֹת שישב להתיר נדרו של יוצרו ומה אמר לו דבר Holy of Holies is a rendezvous of the הָאֲבָ נִים לּוחֹת הַ ּבְרִ יתֶ אֲר ׁשכָרַ ת ה’ עִמָכֶ ם

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 King with His people, with the Kohen Orach Chaim no. 619, writes that we and gather you out of the countries Gadol acting as a representative. He recite Shehechiyanu in the synagogue where you have been scattered; and I enters with the ketoret to symbolize because we don’t recite Kiddush on will be sanctified in you in the eyes of that he is not only representing those Yom Kippur. However, based on what the nations. And you shall know that I with a beautiful fragrance, but he is we said, perhaps we can explain why am G-d, when I shall bring you into the also representing those who don’t we recite Shehechiyanu specifically after Land of Israel, into the country which I have a nice fragrance, those who are Kol Nidrei. After annulling the vows lifted up My hand to give to your fathers. distant from Judaism. of Hashem, it is as if we are born anew. Yechezkel 20:41-42 What more appropriate time to say a Which aroma is the verse referring to? blessing “that He gave us life, sustained Shehechiyanu Vekiyimanu TheMetzudat David suggests that it us and brought us to this time”? refers to the ketoret: Today, we don’t have a Kohen Gadol, בריח ניחוח. בעבור הבאת ריח הקטורת or ketoret or a Beit Hamikdash. What With Your Sweet Aroma הבאה לנחת רוח אהיה מרוצה לכם וזה יהיה we do have is Kol Nidrei. The chazzan בזמן שאוציא אתכם מן העמים וכו’. stands with the entire congregation This idea explains why it was and after specifically including the specifically theketoret that brought With your sweet aroma—Because transgressors in the congregation, the Divine presence and not the of the offering of the ketoret and its begins to annul vows. Whose vows? Altar, the Shulchan or the Menorah. aroma which comes to bring a spirit of The vows of Hashem! Hashem, if You The Divine presence is a reflection of satisfaction, I will accept you. This will ever took an oath or a vow to punish the unity that exists among us. This be during the time when I take you out us, we come to you to annul that oath unity generates unity and partnership from the nations. or vow because we are going to invoke with the Almighty. It is this type of How can the ketoret be responsible the covenant that You sealed that the unity that we need to enter into Yom for the ingathering of the exiles? Jewish people will remain forever, no Kippur. Nowadays, we don’t have an altar matter how far we have strayed. The Mishna, Tamid 3:8, teaches us or a Beit Hamikdash! The answer is Without Kol Nidrei, where would we that the smell of the ketoret reached all that the ketoret of today is unity. If be? Hashem took a vow that we would the way to Yericho. In order to enter we can learn to overlook the flaws of never enter the Land of Israel: the Land of Israel, we need to have others the same way we overlook our own flaws, we can recreate that sweet that sense of smell that allows us to אַרְ ּבָעִ ים ָ ׁשנָה אָ קּוט ּבְדֹור וָ אֹמַר עַ ם ּתֹעֵי לֵבָ ב connect and unify. aroma that was created by the ketoret .and could be smelled from miles away םהֵ םוְהֵ לֹא יָדְ עּו דְרָ כָ י. אֲֶ ׁשר נִ ְׁשּבַעְ ּתִי בְאַ ּפִי אִ ם The prophet Yechezkel tells us that יְבֹאּון אֶל מְנּוחָתִ י. For forty years I was angered by a when the Almighty will gather us in Therefore, despite the controversy sur- generation and I said, “They are a nation from the exile, it will be in the merit of rounding whether or not to recite Kol that errs in their heart.” Therefore, I a pleasant smell: Nidrei, it has become the introduction swore in my anger that they will never to Yom Kippur in almost all circles. us as a people and allows us ְרֵ יחַ It unifiesנִיחֹחַ ּבאֶרְ צֶה אֶתְ ְ כֶ ם ּבהֹוצִיאִי אֶתְ כֶ ם מִן הָעַמִ ים ִיוְקִ ּבַצְ ּתאֶתְ כֶם מִן הָאֲרָ צֹות אֲֶ ׁשר .enter My resting place Tehillim 95:10-11 to tell Hashem that He should annul any vows that He may have made to נְפֹצֹתֶ ם ּבָם וְנִקְדַ ִי ְׁשבָכֶםּת לְעֵ ינֵי הַ ּגֹויִם. וִידַ עְֶ ּתם punish us. Through it, we merit that כִי אֲ נִי יְהוָ הַהֲבִיאִי ּבאֶתְ כֶם אֶל אַדְמַ ת יִשְרָאֵ ל .Yet we entered the Land of Israel He gives us life, sustains us and bringsאֶל הָאָרֶ ֶר ץ אֲ ׁשנָשָאתִי אֶ ת יָדִ י לָתֵתאֹותָ ּה How did that happen? We the Jewish .us to this time לַאֲבֹותֵ יכֶ ם. people annulled that vow. This is why we recite Shehechiyanu out loud With your sweet aroma will I accept you, immediately after Kol Nidrei.Tur , when I bring you out from the peoples,

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

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 Eating Before Tekias Shofar: Revisiting the Custom of Yeshivos

here are so many sacred memories that stay with us from the special time Rabbi Joshua Goller Tthat we spend in Yeshiva in Israel. I , YU High School for Girls was privileged to spend one year at Assistant Rabbi, Young Israel of West Hempstead Yeshivas Reishis Yerushalayim, at that time located in the Old City of Yerushalayim. Of the many unique stop, and if not one must stop. [Glosses ולא לאכול ולא לדין. ואם התחילו אין מפסיקין. memories that stuck with me, I will never forget the moment that I first A person should not sit before the barber, of Rema:] If one began to eat more than realized what was happening prior to prior to mincha, nor go to the bathhouse, a half hour before the time of obligation, tekias shofar. As the haftarah ended the tanner, to eat (a meal) or to court. If one is not required to stop even on the (I cannot recall if there was a derasha they began, they are not required to stop. first day, provided that there is enough time in the day to perform the mitzvah beforehand), the second-year boys The Gemara explains that the rabbis [after the meal]. began to place table cloths on our were concerned that these activities tables. Before I knew what happened, sometimes lasted for an extended Perhaps even more poignantly, there were some of Brooklyn Bakery’s period of time and while one is the Rema, Orach Chaim 692:4 (in Meah Shearim) most delicious engaged in these activities, one may (commenting on the Shulchan cakes set in front of us. Kiddush was forget to recite the mincha prayers. Aruch’s ruling that a person unable made and we partook. I thought: to wait until after Megillah to eat, Regarding the taking of the lulav, the What a great idea! may hear the Megillah as early as plag Shulchan Aruch, Orach Chaim 652:2, hamincha): The following year, as I returned home citing the Mishna, Sukkah 38a says: אבל אסור לאכול קודם שישמע קריאת for the Yamim Noraim, the haftarah אסור לאכול קודם שיטלנו ואם שכח ואכל המגילה אפי’ התענית קשה עליו )תה”ד סימן ended, the derasha was given, but no ונזכר על שלחנו ביום הראשון שהוא מן ק”ט(. kiddush to follow. As my stomach התורה יפסיק, אפי’ יש שהות ביום ליטלו growled in despondency, I began But it is forbidden to eat prior to hearing אחר שיאכל ומיום ראשון ואילך אם יש שהות to wonder: Are we stricter than the the Megillah, even if one finds the fast ביום לא יפסיק; ואם לאו, יפסיק הגה: ואם yeshivas? Why can’t we take a kiddush .difficult התחיל לאכול יותר מחצי שעה קודם שהגיע break before tekias shofar as well? So I זמן חיובו, אפי’ ביום ראשון א”צ להפסיק would like to offer a few thoughts about The reason why this last case is בדאיכא שהות ביום )ר”ן פ’ לולב הגזול(. the issue of eating before tekias shofar. so crucial in relation to the other It is prohibited to eat before taking [the aforementioned examples is that one We find no shortage ofmitzvos in lulav] and if one forgot and ate and could make the following argument: which the rabbis were concerned remembered while eating, if it is the first Reading the Megillah is only a mitzvah about eating prior to performing day, where the obligation to take a lulav midivrei sofrim, a mitzvah instituted them: is biblical, one must stop eating, even by the rabbis, and yet we are so strict The Mishna in Shabbos 9b, states: if there is time to take it after the meal. when it comes to eating beforehand. After the first day, if there is time to take As such, we should certainly be strict לא ישב אדם לפני הספר סמוך למנחה עד it after the meal, one is not required to when it comes to eating prior to שיתפלל, לא יכנס אדם למרחץ ולא לבורסקי

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 בראשונה היו מקבלין עדות החדש כל היום, tekias shofar. Indeed, in discussing His first suggestion is that due to the פעם אחת נשתהו העדים מלבוא, ונתקלקלו whether it is permissible to eat before fear that people have of the Days of הלוים בשיר. התקינו שלא יהו מקבלין אלא עד the daytime reading of the Megillah, Awe and Judgment, they will surely be המנחה. .the Mishna Berurah 692:15, groups attentive as not to misstekias shofar shofar together with Megillah and He adds that we do find a precedent At first, they accepted the testimony lulav, in prohibiting eating before the that the fear of judgment mitigates for the [new] month all day. One time, performance of these mitzvos: the rabbinic prohibition against the witnesses delayed coming and the reading by the light of a candle. The Leviim mistakenly sang the incorrect ודע דכמו בלילה אסור לאכול קודם קריאתה rabbis prohibited reading by the song. Therefore, they instituted that they ה"ה ביום אפילו כבר התפלל אסור לאכול light of a candle on Shabbos out of should only accept [testimony] until [the קודם קריאתה וכמו לענין שופר ולולב. concern that one might tilt the candle. And you should know, that just like it time of] mincha. [It is generally assumed that this is forbidden to eat prior to its reading The Mishna tells us of the procedure prohibition does not apply to electric (Megillah) at night, the same would for Kiddush hachodesh. On the 30th lighting (see Beiur Halacha 275:1 and apply to the daytime, even if one prayed day of the month, the Beis Din Yechaveh Da’as 6:20).] TheShulchan already, it is forbidden to eat before its would wait to see if witnesses would Aruch, Orach Chaim 275:8 states: reading just like shofar and lulav. come and declare the new month. נוהגים לקרות בליל יו כ במחזורים מפני On the other hand, it is particularly , " In the morning, to accompany the שאימת יוה"כ עליהם. interesting that while the Shulchan tamid shel shachar, the daily morning Aruch mentions a prohibition against It is common practice to read from sacrifice, the Leviim would sing the eating prior to so many other mitzvos, machzorim (by the lamp) on the eve of weekday song (there was a song to we do not find any specific mention of Yom Kippur, since the awe of judgment is accompany this sacrifice for every a prohibition when it comes to tekias upon them. weekday and special ones for Shabbos shofar. Instead, we are left to infer On Yom Kippur, one may read by and holidays). This was because the from the other examples we cited that the light of a candle and there is no witnesses rarely came in the morning. the same law would apply. concern for tilting the candle because Therefore, the rabbis never instituted the awe of the day will prevent a the special song for Rosh Hashana This obvious omission was indeed along with the tamid shel shachar; noted by Rabbi Shimon Sofer in his person from accidentally tilting the candle. Rabbi Sofer suggests that only alongside the daily afternoon Hisorerus Teshuva no. 225. If there is sacrifice. Nevertheless, until the indeed a prohibition relating to eating similar logic can be applied to eating before tekias shofar. day was declared as Rosh Hashana, prior to tekias shofar, why is there no they treated it as a regular weekday. mention of it in the Talmud, or the Rabbi Sofer offers a second reason to The assumption was that eating was Shulchan Aruch, as there is by other be lenient, one of lesser fame, based permitted until the witnesses came. mitzvos, such as those mentioned on the Mishna in Rosh Hashana 30a: If so, even though we now have a set above? calendar and we know when Rosh Hashana is, the allowance to eat is still According to the first approach, the permission intact. This, Rabbi Sofer suggests, is to eat before tekias shofar is directly dependent how the custom developed to allow eating prior to tekias shofar. upon whether or not true fear of judgment Perhaps there is an important exists. If not, it is arguable that no such practical difference between the two approaches of Rabbi Sofer. According dispensation is granted. If it is the result of a to the first approach, it would seem that the permission to eat before calendaric rule, then it should remain intact, tekias shofar is directly dependent regardless of the overall feeling and mindset of upon whether or not true fear of judgment exists. If not, as may be the the people.

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 case today, it is arguable that no such books are death are open before Him and dispensation is granted. On the other the Jewish people should recite Hallel? Responding to the hand, if it is the result of a calendaric Rosh Hashana 32b Fear of Judgment rule, then it should remain intact even Yet despite the lack of recitation of today, regardless of the overall feeling The fear of judgment is Hallel, the Rosh (Rosh Hashana 4:14) and mindset of the people. rules that it is prohibited to fast on portrayed poignantly in the Aside from the practical motivation Rosh Hashana. This ruling is codifed prayer Unetaneh Tokef, which behind making kiddush before tekiyas in Shulchan Aruch, Orach Chaim (based on the Mishna, Rosh shofar, there is a halachic motivation to 697:1. However, Mishna Brurah 697:2, HaShanah 16a) compares us do so as well. On an ordinary yom tov, notes that there is no requirement to to a flock of sheep walking there is a prohibition against fasting. eat before midday. This ruling seems single file. The farmer Included in the prohibition is waiting to be a concession to the approach until after midday to eat. Generally, that Rosh Hashana is not a day of counts each one and then the Rosh Hashana prayers finish after simcha, but rather a day characterized every tenth is marked for a midday. The solution to this problem is by “the books of life and death are sacrifice. R. Yitzchak Blazer, to have kiddush before tekiyas shofar. opened before you.” Ironically then, Kochvei Or pg. 174, notes Nevertheless, while it is prohibited fear of judgment serves as a reason that if the marked sheep to permit having a kiddush, but also to fast until midday on an ordinary has any intelligence, he yom tov, the same might not be true serves as a reason to permit not having a kiddush. would jump into the river of Rosh Hashana. The prohibition and wash off any marking against fasting on yom tov is a How do we balance the simcha function of simcha, joy. Is Rosh of Rosh Hashana with the fear of that the farmer put on him. Hashana a day of simcha? The Gemara, judgment?: TheTur 581 mentions an We too, enter the High in explaining why we don’t recite interesting midrash: Holiday season with the fear of judgment, the fear ואוכלין ושותין ושמחים בר”ה לפי שיודעין :Hallel on Rosh Hashana states that a marking was placed שהקב”ה יעשה להם נס. אמר רבי אבהו אמרו מלאכי השרת לפני They eat and drink and celebrate on on us. But we are intelligent הקב”ה רבש”ע מפני מה אין ישראל אומרים Rosh Hashanah because they know that enough to realize that we שירה לפניך בר”ה וביום הכפורים אמר להם Hashem will make a miracle for them. have the ability to wash off אפשר מלך יושב על כסא דין וספרי חיים וספרי מתים פתוחין לפניו וישראל אומרים Even while we are entrenched in the that marking through the שירה. prayers and seriousness of the day, process of teshuva. R. Abahu said: The angels said before we have the utmost confidence that the Holy One Blessed be He, Master of Hashem wants so much to forgive Torah To Go Editors the Universe, why don’t the Jewish people us and grant us a good year ahead. In recite Hallel before you on Rosh Hashana one moment we can tremble as we tune of Ain Kitzvah. Our confidence in and Yom Kippur? He said to them, is recite the words of Unesaneh Tokef and the justice of our judgment is the very it possible that the King is sitting on the a moment later sing the triumphant reason to celebrate. seat of judgment and the books of life and

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 The Shofar’s Experiential Call

here are many meanings behind the shofar’s call: the coronation of Hashem; Mrs. CB Neugroschl Ta clarion call and reminder of Head of School, YU High School for Girls repentance; reclaiming our zechut avot, the merit we received from our forefathers. Still, with a Rosh Hashanah liturgy containing pages and The poignancy of this type of the prominence of the shofar blasts in pages of carefully composed prayers moment, this highly personal cry, the liturgy cannot be overestimated. and piyyutim that address all these is reflected in the classic tale of The basic understanding from the aspects, the shofar also serves to give the Baal Shem Tov’s embrace of a biblical texts is that tekiat shofar a voice to the unspoken words. The peasant child who is so moved by the requires three blasts of teruah, shofar remains a uniquely unformed davening on Rosh Hashanah that he which is based on these verses. The expression. The question that follows calls out nonsensically and disrupts Beraita in Rosh Hashanah 33b, parses is why? Is it merely symbolism, merely the shofar blasts in the middle of the language and use of the words referential to specific moments in davening. The simpleton’s cries, the v’ha’avarta and ta’aviru to mean that our history where the shofar was Baal Shem Tov declared, were in fact biblically we must have a tekiah blast significant? And if so, why does it retain the proper response to the shofar on before and after each teruah. The such prominence in the chag? Rosh Hashanah. They represented Gemarah goes on to describe different the kavanot (intents) the community traditions regarding the proper sounds At the close of a recent conference held needed at the time. for the teruah blasts. We follow all at the Harvard University Graduate of the variations. With differences School of Education, in a room full of It seems easy to relate to the blasts of the shofar as a wild call of deep about exactly when and where the over 200 educators from around the sets of shofar blasts are included, most yearning — perhaps, l’havdil, akin world, an unassuming woman from accept the requirement to hear one Canada’s Northwest Territories stood to the Native American shrill. No 2 words, just a call from the depths of hundred blasts in total. The sheer and asked permission to share her volume of shofar blasts, incorporating “shrill.” In a quiet voice and with grace, our fears and hopes expressing the wish for a future so desperately that multiple traditions so as to be sure she described the Native American we get it right, impresses upon us its custom to share a shrill — a high- we may never have the right words to articulate. How does the Rosh significance to Rosh Hashanah. As we pitched whistling tune unleashed call Rosh Hashanah Yom Teruah, not in the face of a great personal Hashanah liturgy and ritual reflect this value of the shofar as a prayerful call Yom Tefillah, getting the shofar blasts accomplishment. As others around just right is clearly essential. the room expressed their appreciation that inspires us in ways beyond what for the learning we had done in the vast words of our machzor can Rosh Hashanah is a chag with a carefully crafted sentences, anecdotes achieve? complex identity whose aspects and emotions, her shrill reminded Is there a basis within our traditional are all poignantly expressed in the me of how much we can learn from texts and values for valuing the mitzvah of tekiat shofar. On Rosh what is not said! How hidden behind wordlessness and unshaped call of Hashanah, we have ample reason to words, within the recesses of our the shofar? celebrate; the creation of the world hearts, entangled in our memories and the coronation of Hashem While blowing the shofar is and experiences, there are hopes and as our Sovereign are the primary mentioned only three times in the dreams, fears and facts that words can’t themes of Rosh Hashanah. Still, the Torah in relation to Rosh Hashanah,1 always capture. solemnity of the day is ever-present;

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 Rosh Hashanah is Yom HaDin, sovereignty of Hashem, the The Day of Judgment, and its use of a shofar to accomplish Shem MiShmuel on the celebratory theme is paired this is not surprising at all. Dual Message of the Shofar with the weightiness of teshuva In describing the moment of as Rosh Hashanah inaugurates revelation at Har Sinai we have the Ten Days of Repentance a shofar blast signifying the ולפי"ז יובן ענין פשוטה לפני’ ופשוטה לאחרי’, culminating with Yom Kippur. celebrations and the momentous דתרועה שמורה על לב נשבר והכנעה וביטול הדעת :The stark contrast between the occasion of accepting the Torah ... וממוצא הדברים שענין כפופין ופשוטין וענין תקיעה ותרועה שניהם מורין על ענין אחד, זו לביטול וַיְהִיקֹול הַּׁשֹופָרהֹולְֵך וְחָ זֵק מְ אֹד מֶֹ ׁשה celebration and the judgment הדעת וזו התרחבות והתפשטות הדעת. ועל דרך זה ֵריְדַ ּבוְהָאֱֹלקִ ים יַעֲ נֶנּו בְ קֹול. aspects of Rosh Hashanah is challenging to grasp as we יש לפרש מה דאיתא במדרשים דשני ענינים נכללים The sound of the shofar was getting balance the themes of Rosh בשופר, כדי להזכיר עקידת יצחק, ולהזכיר שופרות continually stronger. Moshe would Hashanah and dance between של מ"ת. דענין העקידה היתה ביטול הדעת, שהרי speak and God would respond .emotions ידעו סוד הקרבן וידעו שאין אדם ראוי להקריבו קרבן, .with a voice ומ"מ כפפו אזנם וביטלו דעתם לדעת המקום, זהו ענין How does the mitzvah of tekiat Shemot 19:19 דבכפופין וענין תרועה. אבל ענין מ"ת הי’ התרחבות shofar contribute to these Further, the Gemara lists והתפשטות הדעת, שידעו והשיגו עד למעלה ראש dueling identities of Rosh Rosh Hashanah as the date of עד שנעתקו מדותיהם ונעקר יצה"ר מלבם, וזהו ענין Hashanah? numerous nationally historic דפשוטין וענין תקיעה שלפני’ ושלאחרי’: The Gemara inRosh Hashanah moments each deserving of Based on this, we can understand the idea of 16a, identifies the shofar as celebration. As we recognize having a simple sound (tekiah) before [teruah] the vehicle through which Hashem’s sovereignty over the and after it. Teruah symbolizes a broken heart, we can fulfill both aspects of world, in accepting His Torah humility and subjugating one’s thoughts … We Rosh Hashanah. Apparently, and our commitments as His see that the idea of a curved shofar vs. a straight both requirements to celebrate people, we are also recognizing shofar and the idea of tekiah and teruah speak Hashem’s sovereignty and to the way in which He has a hand to one idea: [curved shofar and teruah] represent remember the deeds of the past in the design of the events of subjugating one’s thoughts and [straight shofar (worthy and not worthy) are significant turning points for and tekiah] represent expanding one’s thoughts. linked to the shofar: Klal Yisrael. The shofar was there and brings us back, as a אמרו לפני בראש השנה מלכיות Following this approach, one can explain the .nation, to that moment זכרונות ושופרות מלכיות כדי midrashic texts that state that there are two ideas רבי אליעזר אומר בתשרי נברא העולם שתמליכוני עליכם זכרונות כדי שיעלה included in [the mitzvah of] shofar: to remember בתשרי נולדו אבות בתשרי מתו אבות זכרוניכם לפני לטובה ובמה בשופר. the binding of Isaac and to remember the shofar בפסח נולד יצחק בראש השנה נפקדה sounds of the giving of the Torah. The binding Recite before me [verses] of שרה רחל וחנה בראש השנה יצא יוסף .of Isaac is related to subjugating one’s thoughts. kingship, remembrance and shofar מבית האסורין בר”ה בטלה עבודה They knew the foundations of sacrifices and Kingship so that you can coronate מאבותינו במצרים בניסן נגאלו בתשרי knew that a person is not worthy of becoming a Me, remembrance so that I shall עתידין ליגאל. ,sacrifice. Yet they bent their ears and subjugated remember you in a positive light their thoughts to the idea of the Omnipresent. and with what? With a shofar. R. Eliezer said, The world was This is represented by the curved shofar and the Rosh Hashanah 16a created in Tishrei, the forefathers teruah. But the giving of the Torah was an event were born in Tishrei and died in that led to expansion of the mind. They were able Shofar as a Celebratory Tishrei. Yitzchak was born on to understand Divine concepts to the extent that Instrument . On Rosh Hashanah, their character traits were perfected and the evil Sarah, Rachel and Chana’s inclination left their hearts. This is represented by Certainly the shofar is prayers [for a child] were the straight shofar and the tekiah. recognizable as an instrument answered. On Rosh Hashanah, Shem MiShmuel, Rosh HaShanah 5679 used in ceremonies to coronate Yosef was freed from prison, on a king. As we celebrate the Rosh Hashanah, our forefathers in

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 Egypt stopped performing slave labor. In and sealed immediately for life. The The idea is premised on the belief that Nisan we were redeemed, in Tishrei we completely wicked are written and sealed students learn what they experience; will be redeemed. immediately for death. The middle not what they hear. That the deepest Rosh Hashanah 10b-11a hang in abeyance from Rosh Hashanah form of learning happens when the Once again, Rosh Hashanah gives to Yom Kippur. If they merit, they are setting, the activity, and the ideas us ample reason to celebrate; and written for life. If they do not merit, they shared are not just external to the the shofar shall be sounded! It is a are written for death. student but also resonate within a regal ceremony; a coronation for Rosh Hashanah 16b person’s personal set of experiences. The King of Kings. In this domain of Certainly this theme is most Rav Soloveitchik describes the power Rosh Hashanah, the shofar represents prominent in the Unetaneh Tokef of the shofar on Rosh Hashanah in grandeur and harkens back to Har section of our Rosh Hashanah prayers, just those terms. The shofar is to be Sinai, the foundation of our covenant, which depict a personal moment experienced, not simply heard. It our acceptance of a relationship with of judgment as each person files can be the force that forces you to Hashem in which He would be our before Hashem as a sheep before reckon with your reality. In the same guarantor and us His. its shepherd, totally dependent and way that many mitzvot in the Torah totally indebted. have a level of fulfillment beyond the action required, in order to fulfill the ּונְתַ נֶה ּתֹקֶף קְדֻ ּׁשַת הַ יֹום כִי הּוא נורָ א וְאָ יֹם ... Shofar as an Instrument of mitzvah of tekiat shofar, one must not אֱמֶת כִי אַ ָההּוא ּתדַ יָן ּומֹוכִיחַ וְיֹודֵ עַוָעֵד וְכֹותֵ ב Teshuva only hear the blasts of the shofar but וְחֹותֵ ם וְסֹופֵ רּומֹונֶה וְתִ זְכֹר כָל הַ נִ ְ ׁשכָ חֹות, .also experience its force internally ַח וְתִ אֶת פְ ּת סֵפֶרהַ זִכְרֹונֹות. ּומֵאֵ לָיו יִקָרֵ א. The clearest depiction of Rosh Hearing the shofar should connect us םוְחֹותָ יַד כָל אָדָ םּבו.ּובְׁשֹופָ ר ּגָדֹול יִּתָקַ ע. וְ קֹול Hashanah as Yom HaDin is the to a part of ourselves that is at our very דְ מָ מָ ה דַ קָ ה ִי ָ ּׁשמַ ע . Gemarah’s description of Hashem core. The Rav described this as sitting before the open heavenly How can the call of our shofar even hirhur — a jarring awakening. In ledgers, the sifrei chayim and sifrei approximate the same message of this teshuva order to help describe what this type meitim — the books of life and books poignant image? Perhaps the blasts of of experience was like, the Rav added of death. The actions of each person the shofar are hinting at this aspect of his own personal anecdote: are inscribed in these books and our dependence on Hashem, His merciful these actions are being measured compassionate and caring shepherd’s eye On the seventh day of Pesach, 5727 and weighed and informing the fate to spare us a harsh judgment. (1967), I awoke from a fitful sleep. A of each person. In this way, on Rosh thunderstorm was raging outside, and Hashanah, the scales of justice hang The Joy and Reverence of the the wind and rain blew angrily through in the balance as the value of our past Shofar the window of my room. Half awake, year is measured against the merit of I quickly jumped to my feet and closed another chance. How does the power of the shofar the window. I then thought to myself help us to accomplish both the joy and that my wife was sleeping downstairs א”ר כרוספדאי א”ר יוחנן שלשה ספרים the reverence of Rosh Hashanah? in the sunroom next to the parlor, and נפתחין בר”ה אחד של רשעים גמורין ואחד In the education field, educators I remembered that the window was של צדיקים גמורין ואחד של בינוניים צדיקים search for how to reach their students left open there as well. She could catch גמורין נכתבין ונחתמין לאלתר לחיים רשעים and engage them fully so that they pneumonia, which in her weakened גמורין נכתבין ונחתמין לאלתר למיתה בינוניים .can reach their best potential. One condition would be devastating תלויין ועומדין מר”ה ועד יוה”כ זכו נכתבין ,adage that represents a growing field I ran downstairs, rushed into her room לחיים לא זכו נכתבין למיתה. R. Kruspedai said in the name of R. of experiential education claims: and slammed the window shut. I then Yochanan: Three books are opened on “Give pupils something to do, not turned around to see whether she had Rosh Hashanah, one for the completely something to learn; and if the doing awoken from the storm or if she was still wicked, one for the completely righteous is of such a nature as to demand sleeping. I found the room empty, the and one for those in the middle. The thinking; learning naturally will couch where she slept neatly covered. completely righteous are written result.” (John Dewey) In reality she had passed away the

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 The shofar is an instrument that erases the distinctions of each person’s current setting, their davening skills, or the markers of their intellectual abilities. Even the possible judgments that אתה מביאני לחיי העולם הבא אמר לו הן previous month. The most tragic and .we have of each other can fall away השבע לי נשבע לו מיד הרבה בשלהבת frightening experience was the shock I The shofar blasts can shake each of ונטל ספוגין של צמר מעל לבו יצאה נשמתו encountered in that half second when I us equally, and express for us what במהרה אף הוא קפץ ונפל לתוך האור turned from the window to find the room ,we cannot say even to ourselves יצאה בת קול ואמרה רבי חנינא בן תרדיון empty. I was certain that a few hours .resurfacing our innermost fallacies וקלצטונירי מזומנין הן לחיי העולם הבא בכה earlier I had been speaking with her, and The shofar speaks of what makes us רבי ואמר יש קונה עולמו בשעה אחת ויש that at about 10 o’clock she had said shiver when we face the awesomeness קונה עולמו בכמה שנים. goodnight and retired to her room. I could not understand why the room was empty. The officer said, my master, if I fan the of a Divine being who believes in our I thought to myself, “I just spoke to her. I flames and remove the wool sponges capacity. What disappointments have just said goodnight to her. Where is she?” from your heart, will you bring me we faced as we peek into the ledger Before Hashem You Shall Be to the World to Come. [R. Chanina] resting before God? What berachot Purified: Rabbi Joseph B. responded, yes … He immediately of the past year did we choose to Soloveitchik on the Days of Awe, fanned the flames and removed the wool embrace and which chances did we pp. 8-9. sponges from his heart and R. Chanina ignore? What hopes do we have that This, according to the Rav, is the died quickly. [The officer] too jumped make us reach higher, what aspirations condition that the shofar provokes. and fell into the fire. A heavenly voice do we cling to as we stand on the A jarring recognition of our realities called out: R. Chanina ben Tradyon precipice of a new year? What faith that are buried deep within us. This and the officer are invited to the World do we have in Hashem’s merciful experience must be evoked by an to Come. Rebbe cried and said, there are benevolence and love for Am Yisrael experience that the words of the those who can acquire their portion in and for each of us? machzor don’t approximate. In the the World to Come in one moment and The shofar cries out for us, in ways voice of the shofar we are returned there are those who acquire it over years. that words and formulas cannot. Our to our inner beings and we are thus Avodah Zarah 18a experiences are awakened, not our prepared for teshuva. intellectual selves, not our emotional Rav Soloveitchik explains that this selves but an integrated whole being This state of being,hirhur teshuva, may example shows how hirhur teshuva can that is the sum of all the experiences come about suddenly, as the blasts of even serve as full redemptive teshuva. the shofar, but it is a prerequisite stage that shape who we are. The shofar The shofar blasts on Rosh Hashanah for teshuva. While teshuva must be, makes Rosh Hashanah a Yom Teruah, can surely be encountered as thought- according to the Rambam, a thorough a day when we can share a single voice provoking symbolic reminders or as process with multiple difficult stages, of celebration and hope, of past and poignant markers of the significance future, of blessings and of aspirations. hirhurei teshuva can be so powerful as of Rosh Hashanah and of our rich to catapult a person through teshuva It can unify the voices and dreams of zechut avot. Alternatively, if we can with great force and speed. This can our people — may its call be heard. allow ourselves to experience the be illustrated in the story of the death power of the shofar blasts, they can of R. Chaninah ben Tradyon. As he Endnotes help us achieve so much more. The was being burned to death, a Roman shofar is an instrument that erases the 1 Vayikra 23:24, 25:9, and Bamidbar 29:1. officer tried to ease his pain: distinctions of each person’s current 2 See R. Josh Flug, “The Mitzvah of Tekiat /setting, their davening skills, or the Shofar,” (2006) available at: yutorah.org אמר לו קלצטונירי רבי אם אני מרבה ./markers of their intellectual abilities. lectures/lecture.cfm/716110 בשלהבת ונוטל ספוגין של צמר מעל לבך

22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 Yom Kippur Lessons from Three Great Zionist Leaders

ur High Holiday liturgy is replete with petitions to Hashem Rabbi Gideon Shloush to return us to Eretz Yisrael. OWe find this in every Amidah, in our Jewish Studies Faculty, Stern College and RIETS prayers, and we even conclude Rabbi, Congregation Adereth El, NYC Yom Kippur with l’shana haba’ah National Director of the Religious Zionists of America b’Yerushalayim. In my sermons, I have often focused on using the inspiration President of the New York Board of Rabbis of Yom Kippur to connect to the Land of Israel. This article follows a similar approach. his grave site, the museum tells his away at the young age of 44. He did story. not realize his dream. But he was the This past summer our family enjoyed first modern Jewish leader to put a fabulous summer in Israel. It was Born in 1860, a proud and cultured European, Herzl paid little attention the “Jewish problem” on the world a marathon. Hikes, tours, galleries, agenda. synagogues, tunnels, kibbutzim, army to his Jewish roots. But as a journalist bases, look-outs. I came home wiped. in Paris during the Dreyfus Affair, he The second museum that we Even my kids were farmisht! was outraged. He came to realize that visited was the Palmach Museum rampant anti-Semitism haunts the located near the campus of Tel Aviv secular Jew no less than the religious University. Three Museums, Three Jew. Extraordinary Individuals The Palmach was the strike force In 1896 he published a small of the Haganah, the pre-state One of the highlights of this trip pamphlet called “The Jewish State.” underground defense organization was seeing and experiencing three In it, he presents his vision for the that was eventually incorporated into great museums. Remarkably, all were establishment of an independent the after 1948. designed by the same individual. state for the Jewish People in a place More of an experience than a museum Each took a little over an hour to see yet to be determined. A year later, in tour (using incredible special effects), but the quality of the exhibits and 1897, he convened 197 delegates to the exhibits bring to life what it was the educational value was second to the first Zionist Congress in Basel, like to train and fight as a member of none. Switzerland. The World Zionist the Palmach. Organization was established. The What was the common denominator th next year, 360 attended the Congress. But being that last year was the 75 among these three museums? For me The year after that, 1,300 attended. anniversary of his death, the second it was an appreciation for three exalted Soon after, The Jewish National modern Zionist leader that I would personalities in the history of Modern Fund was founded (1901). He like to highlight is the man who was Zionism. It is these larger-than-life traveled extensively, meeting with responsible for the organization of a people that I would like to focus on. prime ministers, caesars and sultans Jewish military organization in the The Herzl Museum shares the desperately looking for someone to modern world. Zev Jabotinsky. illuminating story of Binyamin Ze’ev approve his charter for a Jewish State. For Jews who were ever familiar with Herzl. Located just a short walk from Many are unaware that Herzl passed pogroms, inquisitions, blood libels,

23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 SACRIFICE NOTHING

massacres and persecutions, the Jabotinsky understood the importance metal barricades, participating in an idea of organized self defense was of protecting the lives and property enormous election rally, listening unthinkable … until Jabotinsky. of the Jewish People. He felt strongly to Begin giving one of his rousing Coming on the heels of Herzl, about the personal dignity and honor speeches. Jabotinsky wrote extensively about the of Am Yisrael. Menachem Begin was one of a kind. A misery and vulnerability of the Jews in Although he died in 1940 at the student of Jabotinsky, he believed that the exile. He spoke unabashedly about young age of 60, he had the foresight the right of the Jewish People to the Jewish Nationalism. The need for a to realize that a Jewish State would Land of Israel was a “natural, eternal Jewish State in Palestine. require a strong military to defend right that cannot be challenged.” He He represented the “new” Jew. itself. expanded Jewish settlements in Judea, Fiercely proud of his ancient culture. The third museum that I visited was Samaria, the Golan Heights and Gaza. Free of the fears and inferiorities of the Menachem Begin Heritage Center. He said “ours is a might to right not a the ghetto. Fully capable of meeting This was arguably the crown jewel of right to might.” the non-Jew on equal terms. the three. With all the peace talks of the past During World War I he was a prime Having escaped from the Nazis in two decades, it’s worth noting mover in bringing about the Jewish Poland, imprisoned by the Soviets how Menachem Begin (in 1981) Legion (in the British Army), which in Siberia, and hunted by the British responded to the United States upon would help conquer Palestine. He Mandatory Government while leading being informed that Israel would be created the Haganah. He founded the Irgun, Menachem Begin barely “punished” for incorporating the Betar, the 80,000-member Zionist appeared as someone destined for Golan Heights into Israel. youth organization that trained its longevity, let alone destiny! But of Begin issued a statement that he read constituents in military discipline and course, as we all know, he became the to the United States Ambassador to skills. sixth prime minister of the State of Israel and subsequently issued it to the In the 1930’s, Jabotinsky told the Jews Israel. public: of Warsaw, “liquidate the diaspora or At one point on the tour we found A week ago, at the instance of the the diaspora will surely liquidate you.” ourselves in a room standing behind Government, the Knesset passed on

24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 ACHIEVE ANYTHING

all three readings by an overwhelming these three larger-than-life individuals observance of the commandments? majority of two-thirds, the “Golan in the context of Yom Kippur, the I may not be prepared to sit in prison Heights Law.” Now you once again holiest day of the year? for my belief but am I willing to declare that you are punishing Israel. Because it provides an opportunity to experience discomfort for my faith? What kind of expression is this — think about our own standing in the What are my achievements? How “punishing Israel”? Are we a vassal state world. As a People. As individuals. is my personal voyage? Where can of yours? Are we a banana republic? Are Herzl analyzed the Jewish condition. I improve? What can I be doing to we youths of fourteen who, if they don’t make a difference in the coming year? behave properly, are slapped across the He sacrificed his family fortune to fingers? pursue a vision for the Jewish People. When someone fills out an Let me tell you who this government is Let us each ask ourselves: Where is application for an important job, one composed of. It is composed of people my head this Yom Kippur? Am I only of the questions he/she must answer whose lives were spent in resistance, in focused on myself or am I paying is, “Why do you want this job?” fighting and in suffering. You will not attention to the larger concerns of Similarly, when we petition Hashem: frighten us with “punishments.” He my people? Am I a good ambassador “zochreinu l’chaim — Remember us who threatens us will find us deaf to his for the State of Israel? Do I speak for life — we too must explain why threats. We are only prepared to listen to up when opportunities arise? Am I we want this, why we are deserving of rational arguments. … involved with institutions in Eretz another year of life. As regards the future, please be kind Yisrael? Am I a supporter of yeshivot And when we make that plea before enough to inform the Secretary of State and centers of Jewish education Hashem, we should do so with that the Golan Heights Law will remain that keep the Holy Land spiritually sincerity. Our Sages teach us: valid. There is no force on earth that can vibrant? אע”פ ששערי תפלה ננעלו שערי דמעות לא .bring about its rescission ננעלו. At the same time, how am I doing in my personal life? I may not be able Even though the gates of prayer are Asking Ourselves the Tough to build a Jewish homeland but am I locked, the gates of tears are not locked. Questions building a Jewish home? I may not be Baba Metzia 59a Why do I share with you the lives of hawkish but am I militant about my

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 NOWHERE BUT HERE

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Long-Term Commitments One major benefit of repenting daily In Sefer Tehillim (34:13) we are is that it safeguards a person from taught: “Sur merah, va’aseh tov,” turn The tenacity and commitment being involved in more serious sins. away from evil and do good. Merely of Herzl, Jabotinsky and Begin Usually, a career of sin begins with regretting our transgressions of the to their cause is a lesson we can one small act. The Talmud, Ararchin past is not enough. By discarding our apply to our teshuva process. The 30b, teaches that the first time a sins we only fulfill the first half of King accomplishments of these leaders person does something forbidden, his David’s directive — sur merah. The didn’t take place in a single day. They conscience is usually troubled. By the key is to follow through on the second worked day in and day out for their second time, it becomes habit, na’aseh half as well — aseh tov. Chart a new cause. If we want our teshuva to be lo k’heter (in one’s own eyes it is made course of action for yourself. successful, we too have to make it a to be permissible). If we review our Say to yourself: What concrete actions long-term commitment. behavior often then we are more likely can I take to change from being the The Talmud tells us: to stop sins before they become habit. person I’ve been to the person I wish I once heard that Rav Levi Yitzchak to become? I might be committing רבי אליעזר אומר שוב יום אחד לפני מיתתך of Berdichev would sit down nightly to attend services every day or every שאלו תלמידיו את ר”א וכי אדם יודע איזהו with a paper and pen and review his Shabbat, concentrating more on יום ימות אמר להן וכל שכן ישוב היום שמא actions for that day. He would make prayers, or allotting more time for ימות למחר ונמצא כל ימיו בתשובה. Rabbi Eliezer taught: Repent one a list, review it and say: “I did some Torah study. day before your death. His students things today that were wrong. I won’t Two weeks after Yom Kippur is questioned him: Does one really know let them happen again tomorrow.” Simchat Torah. At that time, we will when they will die? Rabbi Eliezer start to read the Torah all over again. answered: All the more reason to repent Taking Action Here is an opportunity to take it upon today, lest one die tomorrow, and one oneself to study the weekly Torah will spend one’s entire life dedicated to Herzl, Jabotinsky and Begin were all portion with greater rigor over the repentance. people of action. They didn’t just talk course of this coming year. Shabbat 153a about what they were going to do. They did it.

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 Do those things you always said you damaged goods. The people behind customers? How could he sit there so wanted to do. Be that person you said the counter have their hands full calmly? you always wanted to be. Think of the trying to cope with the mild hysteria Upon inquiring, the observer finds out impact you want to have in the limited of the customers’ demands. An that the teenager in the first store is years that God gives us to walk this observer notices a teenage boy who the owner’s son. Customers gratefully earth. at first seems to be helping to stack describe him as someone who is always There are numerous volunteer some merchandise, then he is helping around to help. He has a keen sense opportunities available to us. We a customer carry her packages to of where to be and is always available can use our call to action to commit her car, and then he returns, hurries to fill the gap where it’s required. You ourselves to visiting the sick or behind the counter to see where else don’t have to tell him every little thing. homebound individuals, inviting he could be of assistance. He seems to The young man in the second store people in need of company to a be everywhere. The observer wonders is a paid employee. One customer Shabbat meal or helping one of the who this boy is and which of the many described him this way: “He shows up local institutions. We can also commit jobs that he is attending to, are actually to work at 9 am and leaves at 5 pm. He to spending more time with our his responsibility. does what he is told and nothing more.” family. The same person then goes next door Says Rav Elya Lopian: at times the to the building on the left. This one is Jewish People are lovingly referred a grocery store. Here too, he observes Having the Proper Attitude as “banim,” children of Hashem. Yet people rushing about for the last- at other times they are described as minute items. Bedlam rules as one Being action-oriented is not only “avadim,” servants of Hashem. What is about doing what it right, but doing it person buys fish, another matzah, a the difference between a loyal son and with the proper attitude. third grape juice and a fourth is trying a dutiful servant? Both do their jobs to pay her bill. Here too, the aisles are I once heard a beautiful insight from and take care of their obligations. But crowded with shoppers. The owners Rabbi Paysach Krohn — said over in a son runs with enthusiasm, trying to and workers don’t know where to turn the name of the great ba’al mussar, Rav be of service at all times. The dutiful to first. Elya Lopian. servant carries out his task, but in a In the back of the store there is a dull, lifeless way. Rav Elya depicts the scenes in two young man, about the same age as different stores adjacent to one We can all relate. A servant prays three the boy in the hardware store, who is another. The building on the right times a day, but merely recites the sitting quietly doing the bookkeeping. is a hardware store. The observer words, not thinking much about their He sits calmly amid the storm of enters the store, it is Erev Pesach meaning. A servant buys an etrog and noise, oblivious to everything else and the scene is extremely hectic. builds his sukkah, but doesn’t spend as he proceeds with his work. Once People are rushing through the aisles much time or money to make them again, the observer can’t help but frantically doing their last-minute beautiful. A servant studies Torah or wonder. Why doesn’t this young shopping. One wants dishes, a second learns Gemara but makes no special fellow come forward to help with the needs light bulbs, a third is returning effort to remember the learning and put it into practice. A son is different. A son fulfills Chart a new course of action for yourself. Say Hashem’s will with joy and goes beyond the letter of the law. A son to yourself: What concrete actions can I take to does everything he can to improve change from being the person I’ve been to the the prospects of the “family business,” because he is a part of it and it is a part person I wish to become? Do those things you of him. Our teshuva of Yom Kippur is a time for action and contemplation always said you wanted to do. Be that person about our personal approach and you said you always wanted to be. behavior.

27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 Yom Kippur and Gratitude of the Irgun; or Zev Jabotinsky How we must give thanks for the gift collaborating with the British to free of Medinat Yisrael. The homeland of The atonement that accompanies Palestine from Turkish rule. the Jewish People. Finally, after 2,000 Yom Kippur should provide us with a Think about the soldier who reported years! sense of gratitude. We read in the Yom that in 1967, when he was rushing How we must give an extra klap Kippur liturgy that the Kohen Gadol through Jerusalem’s Old City gates: during the Al Cheits for not would make a “yom tov” upon exiting dedicating ourselves enough to the the Holy of Holies unharmed. The I felt the presence of my papa — Land that they so toiled to hand to Rama writes: Herschel-Zvi of Jerusalem on one us. Have we given enough thought shoulder. And I felt my grandfather as to why we haven’t returned to our ואוכלים ושמחים במוצאי יום הכיפורים דהוי Moses and my zeide Yisrael (who were ?homeland קצת יום טוב. slaughtered in Punar) on my other We eat and rejoice the night after Yom shoulder. They were right with me. The Jewish people are called Am“ Kippur because it is a partial holiday. Encouraging me. Giving me strength. Yisrael,” the nation of Israel. Rabbi Rama, Orach Chaim 624:5 I felt as though I were a messenger of Joseph B. Soloveitchik used to say Yom Kippur is a time to give thanks generations of Jews who sent me and my that the word am is the same spelling to G-d for our lives, our families, our brigade to liberate the city they yearned as the word im, which means with. friends and our community. But we for 2,000 years. When we reached the In order to really develop into “Am must also remember to express our Western Wall someone near me made Yisrael,” we must be im Yisrael, “with” heartfelt gratitude for the miracle the “She’hechiyanu” blessing. But I could the Jewish people. of the State of Israel. We might not answer “Amen.” I just put my hand May our prayers be heard on this imagine the members of the Palmach on the stones as the tears flowed from Yom Kippur. May our teshuva be and how they sweated on malaria- my eyes. They were part water and part sincere and may we and our families infested farms to revive the neglected prayers. They were tunes and the longing merit to be sealed for a year of health, and barren land; Menachem Begin of generations of Mourners of Zion. happiness and blessing. strategizing in the secret headquarters

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 SPECIAL SYMPOSIUM: FROM TANACH TO AMERICAN DEMOCRACY: LEADERSHIP IN TRANSITION

29 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 The Challenge of Leadership in a Privileged Generation

n 1825, there was only one synagogue that served the Rabbi Dr. Kenneth Brander religious and communal needs Iof all the Jews living in the New York Vice President for University & Community Life, YU City area. It was Shearith Israel, the Rabbi Emeritus Boca Raton Synagogue & Founder Spanish and Portuguese Synagogue, which was founded in 1654.1 By Yeshiva High School of South Florida this time in early American Jewish history, newly arriving immigrants • E.S. Lazarus, the interim chazan explanatory minyan was denied twice were predominantly Ashkenazim from after Gershom Mendes Seixas’ by the Board of Shearith Israel. There German-speaking lands. death, as well as co-editor of the was an opportunity, briefly, to appease Representatives of this growing Hebrew-English prayer book a group of Jews who had come to feel constituency approached the Board • S.H. Jackson, publisher of Judaic disconnected or underserved by the of Directors of Shearith Israel and texts synagogue, but such a compromise requested to hold an earlier minyan • J.B. Kursheedt, a Jewish scholar did not happen. There was no trust on Shabbat mornings, during which involved in the relief efforts of between the divided parties. Instead, the full service would be accompanied Jews in the Holy Land there was complete rejection and by English explanations of the • H. Myers, the builder of the resistance by the leadership against prayers. This group had consented Newport Synagogue the innovative, but by no means not to change the nusach ha’tefilah, The representatives presented a formal transgressive, proposed prayer service. the Sephardic traditional liturgy, proposal to the Board including a The lack of interest in accommodating which was used by the synagogue. printed constitution and by-laws to the new immigrant constituency They explained that their primary govern the members of the society, resulted in the immediate creation goal was that their children would which would initiate the new minyan. of a new synagogue, B’nai Jeshurun. understand the prayer service. They The document specified the goals That was the second synagogue built expressed hopes of positive change of this service and expressed a in New York City. However, within and avoided any indication that this firm commitment to remain fully the next twenty-five years, twenty- reflected grievances. The committee affiliated with the Spanish and five synagogues split away from representing this group was Portuguese Synagogue. They called Shearith Israel and B’nai Jeshurun. comprised of prominent members of The proliferation of houses of worship ,חברה חנוך נערים :their association the community. They included: “The Society for the Education of the was not due to a massive increase in • Haym M. Solomon, the namesake Children.” the New York Jewish population but and son of the financier of the demonstrated that “the center could American Revolution Their request for the earlier not hold” in New York City in that

LEADERSHIP IN TRANSITION Special Symposium • Rosh Hashanah 5777

30 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 era. The absence of mutual respect of Israel and someone else will lead For example, we hear of Moshe’s fate and cooperation had a negative them in his place: hinted to in Matot (32:12) and clearly ( in Sefer Devarim (ch.3 יֹאמֶרmentioned וַה’ אֶ ל-מֹׁשֶ ה, עֲלֵה אֶל-הַר הָעֲבָרִ ים impact on almost every aspect of the description of the incident ֶה; afterּורְ אֵה,הַ ז אֶת-הָאָרֶ ץ, אֲׁשֶ ר נָתַּתִ י, לִבְ נֵי ,Jewish communal life: united worship .with the tribes of Gad and Reuvenְרָאֵ יִל.שוְרָאִיתָ האֹתָ ּה, וְנֶאֱסַפְּתָ ֶ אֶל-עַ מיָך supervision, marriage (and The repetitions of Moshe’s doom ּגַם-אָּתָ ה,ַאֲׁשֶ רכ נֶאֱסַף, אַהֲ רֹן אָחִ יָך. כַאֲׁשֶ ר divorce), and political initiatives in suggest that it is not just the act of מְרִיתֶם ּפִי ּבְמִדְּבַר-צִן, ּבִמְרִ יבַת הָעֵדָ ה, pursuit of shared Jewish interests striking the rock that prevented him לְהַקְ ִ דיׁשֵ נִי ַ בַ מיִם, לְעֵ ינֵיהֶם: הֵם מֵי-מְרִ יבַ ת such as combating anti-Semitism and from leading the Jews into the Land קָדֵ ׁש, מִדְּבַר-צִ ן. rescuing Jews. All of these proved to be beyond the capabilities of an of Israel. Rather, that event was a And Hashem said to Moshe: “Go up aggregate of Jews that could not act as symptom of how Moshe engaged with onto this mountain of Avarim, and a community of Jews. a new, second generation of Jews. It is behold the land which I have given to his difficulty with them that prevents Now let us shift our attention to a the children of Israel. And when you Moshe from entering the Land and troubling story in Sefer Bamidbar. see it, you shall also be gathered unto brings about the necessary change your people, as Aaron your brother was in leadership over the people. In the gathered; because you rebelled against words of the Gerrer Rebbe, R. Yehuda My commandment in the wilderness of Aryeh Alter, commenting on why Zin, in the strife with the congregation, Moshe couldn’t enter Eretz Yisrael: to sanctify Me at the waters before their כי לא היה זה עונש רק הוכחה וראיה שאין -eyes. These are the waters of Merivat דור הזה של באי הארץ נמשכים אחר הנהגתו .Kadeish in the wilderness of Zin הגבוהה של משה רבינו ע”ה. Bamidbar 27:12-14 However, this was not a new decree; This was not a punishment, but an Moshe was already told that he would indicator and proof that the generation not be able to enter the Land of Israel. about to enter the Land was not As we are all aware, when Moshe well-matched with the transcendent struck the rock instead of speaking to leadership of Moshe Rabbeinu, may he it, Hashem declares: rest in peace. Sefat Emet, Chukat 5647 יַעַ ןלֹא-הֶאֱמַ נְּתֶם ּבִ י, לְהַקְ ִ דיׁשֵ נִי לְעֵ ינֵי ּבְ נֵי The generation of Jews who were יִשְרָאֵ ל--לָכֵ ן, לֹא תָבִיאּו אֶת-הַ קָהָל הֶַה,ז אֶ ל- to enter the Land were born in הָאָרֶ aboutץ, אֲׁשֶ ר-נָתַּתִ י לָהֶ ם. The Society ,חברה חנוך נערים :Title Page for the Education of the Children the desert into a life of freedom and Because you [Moshe and Aaron] did experienced an unusual solicitude not believe in Me, to sanctify Me in from Heaven. Moshe somehow does [front of] the eyes of the children of We are told (ch. 25) that after years not connect with this new generation Israel, therefore you shall not bring this of wandering in the desert, the Jewish with the same degree of empathy that community into the land which I have people engaged in acts of idolatry and he displayed repeatedly toward the given them. brazen behavior with the daughters first generation of Jews, the group that Bamidbar 20:12 of Moav. In particular, a prince of had been born into slavery but who Israel from the tribe of Shimon, Zimri, What is the connection between the left Egypt and received the Torah. and Kozbi, a princess of Midyan, are episode of Ba’al Peor, the events in After all, that first generation had been specifically described as committing Parshat Pinchas, and the decree that robbed of so much normal life. They lewd acts in public. They are killed for Moshe will not lead the Jewish people had grown up in slavery under the their heinous conduct. Shortly after into the Land of Israel? In fact, this lash of the taskmaster’s whip, with the these events, a Torah passage narrates decree — the doom against Moshe, daily possibility of death as a threat that Moshe will not lead the people is repeated after each crisis event in for disobedience. The members of into the Promised Land. Moshe will the second half of Sefer Bamidbar the first generation had their marital die prior to their entry into the Land and several times in Sefer Devarim.

31 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 please remove — ”נא מספרך אשר כתבת lives disrupted and remembered the frustration and anger with this second terror of helplessly seeing male babies generation seeped into the language me from Your book, which You have cast into the waters of the Nile by he increasingly used in addressing the written (Shemot 32:32). But here, the oppressors. Moshe was able to people. In his disappointment, Moshe Moshe weeps at the sins of Israel with forgive many of the shortcomings was unable to effectively communicate the daughters of Moav at Ba’al Pe’or. of that generation; their peculiar with this new generation. Moshe cannot believe his eyes. This is indulgences and rebellious behavior The demand for water that led to the the second generation, the generation could be understood in light of their judgment against Moshe was not a for whom he has labored to teach harrowing life experiences. Moshe’s new or especially terrifying challenge. Torah, the generation born into concern was almost exclusively The people had complained about freedom and advantage. Even when focused on protecting the people from water early on in their desert journey. God intervenes and instructs Moshe themselves, from understandable In Shemot (15:23; 17:6) we read on what to do, Moshe delegates limitations and cultural defects, and that the Jews cry out for water. There, carrying out the Divine instructions when necessary, even from Hashem’s Moshe responded by taking the steps to the appointed Judges of Israel: יֹאמֶר וַה’ אֶ ל-מֹׁשֶה, קַח אֶ ת-כָל-רָ אׁשֵי הָעָ ם, judgments. needed to provide water. Yet at the וְהֹוקַע אֹותָ ם לַה’, נֶגֶד הַּׁשָמֶ ׁש; וְיָׁשֹב חֲרֹון אַ ף The second generation was born event described in Parshat Chukat ה’ מִ ִי יֹאמֶש ְרָאֵ ר ל. וַמֹׁשֶה, אֶ ל-ׁשֹפְטֵ י יִשְרָאֵ ל... into freedom. They witnessed the (chap. 20), with the repetition of miraculous existence of living in the the complaining, Moshe feels a deep And Hashem says to Moshe: “Take all desert and signified to Moshe the sense of alienation from the people. the chiefs of the people who were engaged hope of a new and glorious possible They should know better! With daily in these activities, and hang them up future. At our distance from them, miracles sustaining them for years, in front of Hashem in face of the sun, we can hardly imagine the desert how could the nation continue to that the fierce anger of Hashem may reality of experiencing the presence complain and challenge Hashem? This turn away from the Jewish People.” And of the protective cloud by day and time, when they whine about water, Moses says to the judges of Israel … the pillar of fire by night. The Torah Moshe just walks away: Bamidbar 25:4,5 tells us (Devarim 8:3-4) of the desert Similarly, when the tribes of Gad and ָבֹאוַ ימֹׁשֶ ה וְאַהֲ רֹן מִּפְ נֵיָהָ ל,הַ קאֶל-ּפֶתַ ח generation that their clothing grew Reuven request not to enter Israel אֹהֶל ִּפְ מֹועֵד, וַ ילּו, עַל-ּפְ נֵיהֶ ם; וַ י אֵרָ כְ בֹוד-ה’, with their bodies. Their food and proper but instead want to stay on the אֲ לֵיהֶ ם. drink rained down from Heaven. Moses and Aaron moved away from the other side of the Jordan, Moshe again What did they know of the silence community to the entrance of the Tent displays his frustration and anger: of God during years of oppression? of Meeting, and they fell on their faces. יֹאמֶ ר וַמֹׁשֶ ה לִבְ נֵי גָד וְלִבְ נֵי רְ אּובֵן הַאַחֵ יכֶ ם Moshe had high hopes for the new [Then] the glory of the Lord appeared to יָבֹאּוִ לַלְחָמָ מהוְאַּתֶם ּתֵׁשְ בּו פֹה: … וְהִ נֵה generation. He created a whole plan them. קַמְּתֶם ּתַחַת אֲ בֹתֵ יכֶם ּתַרְּבּות אֲ נָׁשִים חַּטָאִ ים and schedule for how they would use Bamidbar 20:6 לִסְּפֹות עֹוד עַל חֲרֹון אַף ה’ אֶ ל יִשְרָאֵ ל: their time to study Torah and how Divine knowledge would be imparted Moshe does not seize the initiative. And Moshe said to the children of Gad to them. This generation had not He is too frustrated with their and Reuven: “Shall your brothers go to been robbed of their childhood or conduct. This paralysis is again seen the war, and you shall sit here? … You young adulthood. They were given when the prince of Israel engages are the progeny of sinful men (spies), all the creature comforts available in an idolatrous lustful public act and have increased the anger of Hashem at that time. Instead of achieving with a princess of Midyan. Moshe toward Israel.” greatness, the generation that was the leader who first faced down Bamidbar 32: 6, 14 the individuals directly involved in seemingly had everything, continued Moshe recognizes that he cannot the sin of the Golden Calf and then, to struggle and to rebel. It seemed negotiate their needs, he cannot offer practically in his next breath, took up impossible, incredible that the vision any compromise. This is not the Moshe the defense of the community of Israel of a redeemed community proved of the past who was able to see the before God, boldly saying that if You, unattainable to the people of Israel silver lining in clouds much darker than מחני“ ,G-d, destroy the Jewish people under those circumstances. Moshe’s this. As new problems arise, Moshe is

32 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 no longer the active protector of the and genuine spirituality, empower In our generation, this means opening Jewish People before Hashem. Moshe our community, and challenge our doors to the most vulnerable and feels that he can no longer suffer Bnei people, as Elie Wiesel once said, “to needy among us. This includes leaders Yisrael’s impudence. At that moment, think higher and live deeper.”2 Our who will engage with those living Moshe turns to God using language new generation needs leaders who will on the periphery or in environments only found in this one location. Moshe celebrate both young men and women that we have been unaccustomed to, demands that Hashem find a leader who study Shas and Poskim as well as yet wish to stay connected with our who appreciates the needs of all: those who find their connection with kehillot. We need to help to create through a passion for justice and a context for inclusion, while still וַיְדַּבֵ God רמֹׁשֶה, אֶ ל-ה’ לֵ אמֹר. יִפְ קֹד ה’ אֱ ֹלקי social action. The best Jewish leaders protecting and the norms and הָ רּוחֹת לְכָל-ּבָ ָ שר, אִ יׁש, עַל-הָעֵדָה. אֲֶ ׁשר .respond to and inspire not just a mores of our community יֵצֵא לִפְ נֵיהֶ ם ֶ וַאֲר ׁשיָבֹא לִפְ נֵיהֶ ם ֶ וַאֲרׁש יֹוצִיאֵ ם segment of the Jewish community, but Who does Hashem choose to take ֶ וַאֲר ׁשיְבִיאֵ ם וְ לֹא תִהְ יֶה עֲדַ ת ה’ כַצֹאן אֲ ׁשֶר אֵ ין ,take responsibility for the whole of the Moshe’s place? Moshe’s prize studentלָהֶ ם רֹעֶ ה. Jewish people. Moshe speaks/demands (not vayomer) Yehoshua. He was raised in the tent to Hashem saying: Let Hashem, the Moshe offers a principled comment of Moshe, he understood the mesorah God of the spirits of all flesh, set a man on the kind of leadership that can (tradition) and the values of his rebbe. over the congregation who can tend to rightfully follow him in leading the Yehoshua’s communal experiences the diverse needs of all people. A leader Jewish people: are similar to Moshe’s. Both cross A leader who may go bodies of water with Knesset Yisrael אֲׁשֶ ,ר-יֵצֵא לִפְ נֵיהֶ ם who may go out before them, who will bring the people together, who will lead out before them. and celebrate a national communal [the people] out and bring them in and rendezvous with God. However, the congregation of God will not be like Our community looks to our leaders Yeshoshua handles the experiences sheep that don’t have a shepherd. to create halakhically appropriate with this second generation differently Bamidbar 27:15-17 opportunities for our women to play than Moshe did with the first.3 He is a meaningful leadership roles in our new leader for a new generation. Bolder At times, the challenge of leading the communities. Jewish people must have been so great in the way he engages, yet steady in the Someone who will recognition that his epicenter is the ,וַאֲׁשֶ ר יָבֹא לִפְ נֵיהֶ ם to indeed bring Moshe to such a point of near despair. In modern times, the bring the people together. mesorah from his rebbe, Moshe. challenge has not lessened. Today, In our generation, this means leaders One of the most famous Italian th we need leaders who can inspire the who protect the community by Renaissance painters of the 15 th Shomer Shabbat Jew and the serious speaking out against all forms of abuse and16 century is Giovanni Bellini. Jew who is not Shomer Shabbat. We and immorality which destroys families. Interestingly, when he depicted seek leaders who can embrace the religious personalities in his will lead masterpieces, he often painted the וַאֲׁשֶ Whoר , םיֹוצִיאֵ וַאֲׁשֶ ר יְבִיאֵ ם complexity of the Jewish people. Our leaders need to celebrate individuation [the people] out and bring them in. personalities barefoot, or sometimes

Today, we need leaders who can inspire the Shomer Shabbat Jew and the serious Jew who is not Shomer Shabbat. Our leaders need to celebrate individuation and genuine spirituality, empower our community, and challenge our people, as Elie Wiesel once said, “to think higher and live deeper.”

33 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 wearing one sandal, or both sandals.4 shoes” (Shemot 3:5). This is symbolic planted in the ideals of our mesorah Bellini seemingly borrowed from of Moshe’s leadership paradigm. and halakha. Change can only happen the leadership initiations described Moshe needed to constantly when we are willing to be bold and in Tanach regarding Moshe and communicate with the Divine in order steadfast simultaneously. Yehoshua. Both Moshe and Yehoshua, to move his people from a slave nation Today, as in 1825, we continue to be as they accept their responsibility to a chosen nation and to formally a community far better at dividing as leaders at the beginning of their bring HaKadosh Baruch Hu into this into non-cooperating groups than journey as Jewish community leaders, world. Moshe is removed from the multiplying into a force for collective have an encounter with Hashem. Both everyday. accomplishment. Today we need Moshe and Yehoshua are told that When Yehoshua is initiated as leader, to cultivate a more united, trusting they are standing on sacred ground he has a similar, yet slightly different leadership who can engage once again and must remove their shoes. experience. He is told: a diverse aggregate of Jews, which will help guarantee the immortality of our י וַֹאמֶ ַר ר צְבָא שה’ אֶ ל יְהֹוׁשֻ עַ לׁשַ נַעַלְָך מֵעַ ל If we examine the description of the .people and the eternality of the Divine רַ גְלֶ ָך ָקֹוםכִי הַ מאֲׁשֶר האַּתָ עֹמֵד עָלָ יו קֹדֶ ׁש removal of the shoes in the initiation הּוא וַ יַעַ ש יְהֹוׁשֻ עַ ֵ כן: of Moshe and Yehoshua, it seems that each description was reflective And the captain of the Lord’s host said Endnotes of their unique leadership paradigm. to Yehoshua, Remove your shoe (shal 1 See http://shearithisrael.org/history. Shoes symbolize our treading and na’alcha, one shoe only) from your foot; However, most scholars believe it was not engagement with the everyday. When for the place upon which you stand is earlier than 1695. See Hershkowitz, Leo. we wish to step back, be detached holy. And Yehoshua did so. “New Amsterdam’s Twenty-Three Jews” in and reflective, we remove our shoes. Joshua 5:15 Hebrew and the Bible in America: The First Two When we sit shiva, we remove our Centuries. Ed. Shalom Goldman. Hanover, Yehoshua is not told to remove both NH: Brandeis UP, 1993. 171-183 and “The shoes. When Kohanim participated shoes, but to remove just one shoe. Mill Street Synagogue Reconsidered” in in the service of the Beit ha’Mikdash, Leave one shoe on and one shoe off. American Jewish Historical Quarterly 53.4 they removed their shoes. When His leadership paradigm must be (June 1964): 404-410; Sarna, Jonathan. American Judaism: A History. New Haven: Yale a Jew entered the Temple, he/she rooted in transcendent values (one removed shoes. We remove our UP, 2004. 10; Snyder, Holly. “Rethinking the shoe off), but also in the immediate Definition of ‘Community’ for a Migratory shoes in situations in which we focus struggles and opportunities of the Age.” in Imagining the American Jewish on transcendent ideals and not on people (one shoe on). Leaders need Community. Ed. Jack Wertheimer. Waltham: momentary mundane worries. to be able to live in both worlds Brandeis UP, 2007. 3, 4; and Marcus, Jacob Rader. Studies in American Jewish History; Moshe as a leader was totally simultaneously. studies and addresses. Cincinnati: Hebrew connected to the Divine, in ways that There are so many important Union College, 1969. 41. are unparalleled. As we are told: issues that now require courageous 2 http://www.eliewieselfoundation.org/ .leadership. We need a collaborative thinkhigherfeeldeeper.aspx וְ לֹא קָ םנָבִיא עֹוד ּבְ יִש ְ ְרָאֵ למֹׁשֶה כ אֲׁשֶ ר יְדָ עֹו For further elaboration see the following conversation with Roshei Yeshiva, 3 ה’ ּפָ נִים אֶל ּפָ נִים. And there was no other prophet who Rabbinic leaders, educators, and Eli talk http://elitalks.org/collaborative- arose in Israel like Moshe, who Hashem community thinkers. It is something leadership-prosumer-generation. knew face to face. that we must do together, recognizing 4 See “Agony in the Garden,” where Belini Devarim 34:10 that one foot must be firmly fixed depicts all three variations. Available at: in the unique challenges and https://www.nationalgallery.org.uk/paintings/ At the burning bush, at his moment of giovanni-bellini-the-agony-in-the-garden. initiation as leader, Moshe is told by opportunities that our community faces, and a second foot resolutely God: “shal na’alecha — remove your

Find more shiurim and articles from Rabbi Dr. Kenneth Brander at http://www.yutorah.org/Rabbi-Dr-Kenneth-Brander

34 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 What Can we Learn from the Laws of Lashon Hara about Negative Campaigning?

residential politics in America have always been contentious Rabbi Daniel Z. Feldman and often acrimonious. But Pthis current cycle has seen new depths Rosh Yeshiva, RIETS of negativity. While this is enough to Rabbi, Congregation Ohr Sadiah, Teaneck, NJ dismay any American, those with a sensitivity to Jewish law and values feel particularly stressed. The egregious Permitted Lashon Hara: One of the rabbinical court judges th prohibition against lashon hara is Purposeful And Beneficial in 19 -century Vilna, R. Yisrael Isser 1 well-known and is the source of much Speech Isserlein (1827-1889), wrote that harsh condemnation throughout the while so many spoke forcefully about Torah and all of rabbinic literature, and One of the most consequential, the prohibition of lashon hara, an avoiding this transgression is the focus controversial, and complex aspects of equally important issue is neglected: of so much of Jewish education. the laws of lashon hara is that known the failure to speak when innocent as “to’elet” or “purpose.” This notion people are at risk of harm.2 Similarly, Accordingly, following the path of indicates that when the information a contemporary authority, R. Moshe the presidential election is fraught is necessary to a third party for that Sternbuch, in his responsa,3 represents with challenges. While we are individual’s protection, it is not only rabbinic concern about the issue anguished by the discourse that we permissible to relate the information, when he expresses in forceful terms see playing out in front of us, our but obligatory. More broadly, a general the pressing need to be well-versed role here is not just passive. To what productive purpose, under certain in the intricate details of lashon degree can we ourselves take part in circumstances, may also be considered hara regulation. As he observes, as the conversation? How can we be justification for what otherwise could severe a prohibition as lashon hara is, responsible participants in democracy be termed lashon hara. neglecting to inform when necessary if we are not well informed and Consequential, then, in that in the can be a violation of equal or greater involved in the discussion? On the severity. Thus, as well, the complexity. other hand, the lashon hara directive presence of this idea, an action prohibits us not only from relating flips from forbidden to mandatory. Approaching the notion of to’elet at negativity, in most circumstances, but Controversial, not in its existence, its roots may also call for a reflection even from “receiving” or “accepting” which is undisputed, but in its upon the two established perspectives. the statements. There are no easy application. The evaluation of If the prohibition of lashon hara answers to balancing these competing to’elet is resistant to generalized is directed at the indulgence of a responsibilities, but we can start by legislation and is often dependent on negative character trait, it might be looking at a few principles. painstakingly considered judgment. explained that a statement for to’elet is

Adapted from Rabbi Feldman’s False Facts and True Rumors: Lashon HaRa in Contemporary Culture (Maggid Books and RIETS Press, 2015). LEADERSHIP IN TRANSITION Special Symposium • Rosh Hashanah 5777

35 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 simply not lashon hara.4 As some have flows from a direct reading of another he refers in his formulation of the noted, such an understanding emerges of the primary scriptural references protection mandate to definite from one of the scriptural instructions to lashon hara, contained in the knowledge of potential harm.12 It is regarding lashon hara, “Thou shalt same verse: “Thou shalt not go up specifically when the risk is definite not bear a false report.”5 The word and down as a talebearer among thy that the dictum of “do not stand idly translated as false, “shav,” actually people; neither shalt thou stand idly by” is understood as an obligation. more often connotes needless,“ ” by the blood of thy neighbor: I am the When the harm is less apparent, thus referring to derogatory Lord.” The connotation is that while “do not stand idly by” presents as information that cannot produce a one is generally not to be a tale-bearer, a praiseworthy ideal, rather than benefit. By definition then, if there this ideal should not prevent one from a mandatory directive that can is a benefit, the prohibition would acting to save one who is at risk.10 outweigh conflicting values.13 appear inoperative. Motivated by the Thus the license or mandate to speak protection of another, the speaker “purposeful” negative speech about “Accepting” Lashon Hara lacks the malevolence that typifies the 6 another has two possible models: transgressor. either such speech is simply not One of the most difficult, and at the Alternatively, if lashon hara is defined included in the prohibition; or, same time most illuminating areas as an act of putting another at risk alternatively, it is included, but the of study and practice in the realm of through speech, the exception of prohibition itself is overridden by lashon hara, is the unique prohibition to’elet requires another explanation. the protection imperative.11 There is of “receiving” (kabbalat) lashon hara. The subject is still harmed, even if a major difference between the two: The prohibition of malicious speech less so than the listener — or any In the second model, as an otherwise is extended not only to the speaker, potential victim — would have forbidden action is being advocated, but to the listener as well; the listener 14 been. Thus, the transgression is not the decision must rest upon a solid is identified by the Talmud as one absent, only outweighed by a greater foundation of necessity. In other of three victims of lashon hara’s need. The Torah obligates protecting words, the threshold for justification destructive impact, together with others from harm, as it prohibits one is higher if one value, protection of the the speaker and the subject. In fact, to “stand idly by the blood of [his] innocent, is outweighing the other, as will be detailed below, receiving neighbor.”7 This reference to the the general abhorrence of negative lashon hara is condemned with a force neighbor’s “blood” is understood to speech. Alternatively, if lashon hara equal or possibly even greater than the be not only to risking life, but to any is needless gossip, and “purposeful” initial act of speaking. type of harm.8 Accordingly, to’elet speech is simply not in that category, a It is here, then, that we find both would represent the danger to the lower standard may suffice. the difficulty and the illumination. listener overwhelming the harm to the In the writings of the Chafetz Chaim, First, the difficulty: how can one be subject. it seems that his premise is that prohibited from “receiving,” a role This rationale is cited explicitly by “purposeful” speech is permitted that is essentially a passive one, and the Chafetz Chaim as the motivation because it justifies the offense, not a generally involuntary one at that? behind to’elet.9 Indeed, this structure because it is outside of it. Accordingly, And, perhaps even more challenging: even if it is granted that one can control what he “receives,” is it Lashon hara includes the relating of truly desirable to do so? As we have established, lashon hara includes the true information that is disparaging. relating of true information that is As such, would refusing to “receive” disparaging. As such, would refusing to “receive” such information not such information not constitute willful constitute willful self-deception, an act essentially both dishonest and self-deception, an act essentially both irrational in nature? Understanding dishonest and irrational in nature? the Torah’s directive in this case

36 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 requires both a careful analysis above as “accept.” In this reading, repeatedly seen, the transgression of of earlier and later sources and a the word would take on a different speaking lashon hara is inclusive of considered and balanced investigation pronunciation (tasi) and connote relating true information, why would as to how integrity and intellect can “inducing, misleading,” thus reading, the verse refer to a “false” report? Such coexist with the injunction. “You shall not mislead with a language would seem to fall short of Understanding what it means to false report.” Alternatively, some the mark, as it would fail to address commentaries16 omit that part of the the receiving of true disparaging “receive” lashon hara goes to the core 22 of understanding the entire concept passage, placing the entire burden on reports. the initial, direct reading of the verse. of lashon hara. This is particularly so Indeed, the proper translation of in light of the fact that receiving lashon In either case (and more so in the the word shav is the topic of debate. hara is not considered a secondary or latter), the basic prohibition against The term false“ ” is consistent with subsidiary violation, but an equal sin speaking lashon hara is being sourced the understanding of many major to that of the speaker, and possibly by this passage in the context of commentaries,23 who equate it with the primary locus of the lashon hara receiving lashon hara. This is not the word sheker, the general term for interdict itself. If so, to understand the structure we would expect; one falsehood. Nonetheless, there are “receiving lashon hara” is to better would think that speaking lashon other possible translations of the term. understand the foundation of lashon hara is the primary sin, deserving the One possibility, which we discussed hara in its totality. most attention from Scripture, while above in the context of necessary receiving is an ancillary activity that permitted speech, is that it connotes That said, it makes sense to begin 17 the journey with the key Talmudic deserves secondary mention. R. “useless,” meaning lashon hara may passage introducing the prohibition. Sheshet’s formulation inverts that be accepted when there is a pressing In that passage,15 R. Sheshet, on the expectation: “receiving” is the primary purpose, but not otherwise. Others authority of R. Elazar ben Azariah, subject of the verse, and speaking see the term as meaning “hated” issues a harsh condemnation of three is derived from that. This could or “despised,” thus referring to the apparently equal and connected potentially redefine our relationship prohibited and malicious nature of the to as a concept: the main speech, and not necessarily indicating offenses: speaking lashon hara; lashon hara crime is committed by the listener, that the content is factually false.24 receiving lashon hara; and bearing who is enabled by the speaker, and not false witness. All of these are attached 18 If, however, the word is indeed to one biblical verse (Exodus 23:1): the other way around. translated as “false” the initial question “You shall not accept (“tisa”) a false In that light, it is noteworthy that remains as to how this is consistent (“shav”) report”. As the parentheses Maimonides, in his code,19 identifies with the factual nature of lashon hara. indicate, this represents a tentative receiving lashon hara as not merely One approach, adopted by R. Yonah translation of some Hebrew words equal to, but actually worse than, of Gerondi, is to insert a “possibly” that will be seen to be ambiguous. speaking lashon hara. This is a into the verse (by including that There are at least two striking surprising formulation, as it exceeds modifier in the translation). Thus, aspects to this scriptural derivation. what the Talmud says. Accordingly, the exhortation is not to accept as much has been written in explanation definitely true a report that may not One is that the connotation of the 20 25 verse appears to be passive (“… of Maimonides’ statement. Most be true. As some have observed, shall not accept…”); as such, it simply, it may be that if the controlling this may be the only tenable reading: would be satisfactory as a source source is indeed focused on receiving, no one needs to be instructed not to it follows logically that this act is accept a report that they know is false. for not receiving lashon hara, but less obviously so for not speaking an even greater transgression than Rather, the verse is warning against speaking.21 accepting as true a report that may lashon hara. In the standard editions of the Talmudic text, this problem The second, equally striking aspect not be. It may be, then, that to accept is addressed in the passage itself, of R. Sheshet’s statement centers on a report as possibly true rather than which further advocates an alternate the word rendered above as false, the definitely true may not be a violation of this principle. reading of the word tisa, rendered Hebrew word “shav.” If, as we have

37 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 Similarly, the Sefer HaChinnukh26 express his views without the benefits psychologist Robert S. Barron and places this prohibition within the of opposition and correction from the his team, which was undertaken in an context of the Torah’s broad aversion other party. Equally, the translation effort to understand why people who to dishonesty. Since falsehood is not of “useless” is also appropriate, in that listen to a story of someone’s misdeeds only prohibited, but condemned such testimony, lacking the elements rate that person more negatively than with a more sweeping exhortation of necessary balance, is worthless people telling the story do. 27 to “stay far away,” included in this in a courtroom setting, and thus As DiFonzo puts it: “… this is known avoidance is a sensitivity to falsehood contributes nothing to the judicial as the teller-listener extremity effect in the speech of others, and a refusal process. As such, it constitutes both — the listener’s rating of the person to participate in the slander even in a breach of judicial integrity and a 28 is more extreme than the teller’s. the passive role. Further, the effect violation of lashon hara. In that sense Barron’s study makes a convincing of the Torah’s commandment to judge the falsity and the uselessness of the case that the culprit behind this others favorably may add to the need reports are essentially products of effect has to do with the limits of to thoroughly consider the possibility each other. 29 human attention while attending to a that the negative report is false. It can be suggested, then, that this disjointed message. The details that Other possible interpretations are application to listening to ex parte people tell one another are often so consistent with our earlier discussions testimony is quite instructive in its hard to follow that listeners are only about the complex nature of lashon location within the same verse, as a able to process the main storyline; the hara, which can be factually accurate general acceptance of lashon hara. It finer points and subplots are simply and yet false at the same time. sheds light on the concept of lashon missed.” He further cites other studies Accordingly, the Chafetz Chaim is hara as a whole, and the nature of that indicate that listeners, in order to concerned that even if the core item factually true statements conveying make a story they are hearing simpler is true, false details will be woven false impressions. Negative speech and more comprehensible, tend to in.30 Further, even if all the facts are that is protected from corrective adapt and conflate details, known as true, it is still possible to emerge with opposition from the subject is by “leveling” and “sharpening.”35 a false picture of the subject, as we its nature susceptible to distortion have seen.31 Further still, it may be a and false impacts, and thus is useless The Political Culture and question not of the facts but of the for any constructive purpose. In Negative Campaigning assessment: even if the item is true, that sense, the judicial application is the result that the subject will be reflective of the general application Technically speaking, the prohibition diminished in the eyes of the listener, of lashon hara and the inherent of lashon hara does not likely apply due to some insignificant flaw, is an relationship between unwarranted to a presidential campaign, or in any injustice that is in essence false.32 gossip and falsity.34 situation where the information can In this vein, it is also possible to relate All of these factors are relevant be crucial to making a decision on some of the translations of the word considerations as to why a speaker an important matter. It may be, as shav to each other, particularly the should choose not to share some have noted, that it is necessary notion of “false” and “useless.” It is information that he would consider to allow the candidates to go at instructive that the same verse is also to be true. However, it is possible each other mercilessly in order to cited by the Talmud as a prohibition that there is an even greater concern guarantee that any potentially relevant for a rabbinic court judge to listen regarding the listener of such information will come out. However, to ex parte testimony.33 In that information, and thus there may be that doesn’t change the fact that what context, both translations are equally particular relevance to the prohibition does come out can be misleading — compatible with the intent of the of kabbalat lashon hara. In his book and voters ignore that fact at their prohibition. It can be understood The Watercooler Effect, Nicholas own risk. It is important for voters to that listening to one party outside the DiFonzo describes a study entitled be fully informed as to the positives presence of the other yields “false” “Why Listeners Hear Less Than and negatives of the individuals who results, as the speaking party is able to They Are Told,” conducted by social seek to lead them. It is thus equally important to correct for factors that

38 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 may detract from the accuracy of what beneficial to a company or a product presents itself to voters, who come to to simply smear one competitor. In eventually feel that they are drowning politics, however, demolishing one’s in a sea of slung mud. opponent can often produce a direct 36 Negativity gets an additional edge gain for the other candidate. from the natural inclination to Clearly, these factors, while enhance one’s self-image at the possibly very real for the candidates expense of others. Consequently, the themselves, do nothing to guarantee desire to see larger-than-life political the accuracy or the fairness of the figures “cut down to size,” coupled attacks, and are thus relevant to the with the necessarily “zero sum” nature laws of lashon hara. Even if this is of of a competitive election that can no concern to the candidates, from an have only one winner, further distorts “acceptance” perspective, it should be the picture, skewing in a decidedly the concern of the voters. negative direction. It is problematic enough that those Add partisan politics into the predisposed to dislike one candidate mix, and a few other factors also will be skewed further in that come into play. A pre-existing direction by attack politics. What political view risks confirmation is even more disturbing is a finding with the political system that may bias, the tendency to interpret all described by Dr. Marco Iacoboni make people more receptive to other information through the prism of in his book Mirroring People. In an forms of government … [which] have what you already believe. (This bias experiment conducted during the proved to be much worse than what is on easy display after each debate, 2004 U.S. presidential campaign, we have now.”37 when Democrats overwhelmingly advocates for either John Kerry or assign victory to the Democratic George W. Bush registered positive Endnotes candidate, and Republicans to the emotions (as measured by neural Republican candidate.) And the testing) when shown pictures of their 1 Pitchei Teshuvah, O.C. 156. habit of fraternizing with others of preferred candidates. Several months 2 R. Shlomo Zalman Braun, in his like political views gives rise to a later, however, after extensive negative commentary She’arim Metzuyanim polarization effect, the likelihood of campaigning, even supporters BeHalakhah to R. Shlomo Gantzfried’s Kitzur Shulchan Arukh (30:2), places a citation of members of a group to hold views failed to display positive emotions this comment at the beginning of the laws more extreme than they would if they in connection with their own of lashon hara, apparently considering the were alone. presidential preferences. warning a necessary introduction to the subject. This issue is exacerbated by the Dr. Iacoboni, a neurologist at UCLA, fact that politics is about winning theorized that “the campaign had 3 Resp. Teshuvot VeHanhagot, I, 558. See also R. Shrayah Deblitsky, Zeh HaShulchan, p. 62. elections, and negative advertising tainted all of the candidates, even for is simply considered more effective their partisan supporters … negative 4 See R. Yitzchak Hutner, Pachad Yitzchak, than positive advertising. It is far ads can create a dangerous emotional Iggerot UKhtavim, 59. See also R. Ariel Chiyun, in the journal Torat HaAdam more likely to catch the attention of disconnect between voters and the LeAdam (V, pp. 187-193). the voter, and consequentially more leaders who should represent them.” 5 Exodus 23:1. likely to motivate action on his part. He further opines that, “A healthy Further, as Andrew Potter notes democracy … needs mechanisms 6 R. Asher Weiss (Minchat Asher al haTorah, in his book The Authenticity Hoax, of empathy and identification Lev p. 268) favors this understanding and considers it self-evident. This perspective is in contrast with the commercial between the people and their political also taken in Kodesh Yisrael, 15, who notes realm, politics is a zero sum game. In representatives. Without these that the license of “purpose” is not discussed business, purely negative advertising unifying emotions, we run the risk in the early codifications of lashon hara, with is less prevalent, as it is less likely to be of an ever-growing disenchantment the Chafetz Chaim the first to write about it in

39 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 detail and in specificity. He thus assumes that halakhic prohibition of enabling sin (lifnei Mishpatim, p. 62, and R. Shlomo Wolbe, Alei this can be attributed to such speech simply iver lo titen mikhshol), see Chafetz Chaim, Shur, II, p. 534. See also R. Aryeh Lubetsky, not being included in the definition of lashon Petichah, lavin 4; Alei Be’er; Shevilei Chaim, Nachal Kedumim, to Exodus, pp. 32-33; R. hara. See also R. Yehudah Herzl Henkin, #12; Ohev Yamim, 4-6; Birkat Yitzchak, pp. 14- Moshe David Valley, Berit Olam to Exodus, pp. Responsa Bnei Banim, I, 42. R. Elchanan 19; R. Reuven Grozovsky in the journal Kol 360-361; and R. Tzvi Shlav, Nifla’ot MiTorat Wasserman (a prominent student of the Torah, LV, pp. 54-55; and see also Chut Shani, Hashem Yitborach, ch. 56, pp. 241-243. Chafetz Chaim) asserts a broad formulation Shemirat HaLashon, 1:1 and R. Yehonatan 25 See R. Avraham Yitzchak Brazil, Iyyunei of to’elet, maintaining that it essentially Rozler, He’arot Rigshei Chaim, p. 20. Rashi (Exodus: Mishpatim- Pekudei, pp. 176- justifies the overriding of any interpersonal 18 One interesting question to consider is to 178). commandment, in that they are all, in his what extent the prohibition of kabbalah is a understanding, defined by malicious intent, 26 Commandment 74. direct correlate of the prohibition of speaking, and thus permitted when the purpose is and to what extent it is an independent 27 Ex. 23:7. constructive (Kovetz He’arot to Yevamot, #70). concept. In other words, is there a prohibition Regarding this, see R. David Ariav, LeReakha 28 However, note the comment of Zera of accepting any and every time the speaker is Kamokha, II, biurim, 13. Chaim, p. 360. subject to a prohibition? Conversely, is there 7 Lev. 19:16. ever a prohibition of accepting even if the 29 See Chelkat Binyamin, klal 7, #3, and R. Zvi speaker is permitted to say what he is saying? Hertzka, Ateret Tzvi, to Exodus. 8 See Sanhedrin 73a, and Sefer HaMitzvot of See Chafetz Chaim, Hil. Lashon Hara 6:9, and Maimonides, negative commandment 297; 30 Petichah, lavin, in Be’er Mayim Chaim, 2; Chelkat Binyamin, loc cit.; Birkat Yitzchak, pp. Responsa Radbaz. V, 218 (1582); R. Yaakov see also Shemirat HaLashon, ch. 12. See also 14-15; R Yosef Aharon Openheimer, in the Bruchin, Responsa Mishkenot Yaakov, CM 12; Orach Meisharim, 8:26. journal Kol HaTorah, LX, p. 97; LeRe’akha see also R. Shmuel David Friedman, Sdeh Kamokha, p. 153, in Nir LeDavid, 2; see also 31 See Sha’arei Avraham, p. 235, n. 147. Tzofim, Bava Kama,p. 616. See also Minchat Chafetz Chaim 6:3, in note. Chinnukh, 239:6, who applies this mandate to 32 See Chelkat Binyamin, beginning of klal 7, the prevention of spiritual harm as well. 19 Hilkhot Deiot 7:3. and Zera Chaim, p. 362-364. 9 Hilkhot Issurei Rekhilut 9:1. 20 See Avodat Melekh and Chelkat Binyamin, 33 31a and Mishneh Torah, Hil. lashon hara 6:3. See also Minchat Yitzchak to Sanhedrin, 21:7. 10 As expressed by Sefer Chareidim, negative Minchat Chinnukh # 236, #3 who suggests an commandments, ch. 4, and others; see Alei 34 A suggestion along these lines is asserted explanation based on the notion that without B’er, 1. See also R. Moshe Shternbuch, Ta’am by R. Eliyahu Bakshi Doron in Responsa acceptance the transgression is incomplete; VeDa’at to Leviticus. R. Ovadiah Yosef, Resp. Binyan Av, III, 66. This notion may also be see also R. Shmuel Aryeh Leib of Bialya, Yechaveh Da’at, IV, 60, emphasizes this idea at relevant to understanding the position of Rimza DeChakhmata p. 137, writing from length. some authorities that statements made in a kabbalistic perspective. Netiv Chaim, 6:3, the presence of the subjects are by definition 11 See also the extensive discussion in Emek suggests that the accepter is transgressing not lashon hara, even if they constitute other HaLashon, 8-9. more seriously than the speaker because offenses. his unjustified reliance on the report may 12 See R. Binyamin Cohen, Chelkat Binyamin indicate greater irresponsibility than that of 35 The Watercooler Effect, pp. 154–163. #3 and #6. the speaker; see also see Da’at UMachshavah 36 See The Authenticity Hoax, pp. 192-199. 13 See also R. Yeruchem Fishel Perlow, to Hil. Deiot. For further suggestions, see R. commentary to Sefer HaMitzvot of R. Sa’adiah Menachem Troyesh, Orach Meisharim, 8:23, 37 See Iacoboni, Marco. Mirroring People: Gaon, positive commandment 28. See also and also Sha’arei Avraham, p. 376. The New Science of How We Connect with Responsa LeChafetz BaChaim, III, 5, regarding Others. New York: Farrar, Straus and Giroux, 21 See also Chafetz Chaim, petichah, lavin, the interaction of this mandate with the laws 2008, ch. 9 and 10. See also the volume, Be’er Mayim Chaim #3, as to whether the of lashon hara. Going Negative: How Political Advertisements recipient is equally susceptible to the affliction Shrink & Polarize the Electorate, by Stephen 14 Arakhin 15b. of tzara’at. See Zikhron David pp. 27-28. Ansolabehere and Shanto Iyengar (New York: 15 Pesachim 118a. See also Mishneh Torah, 22 See R. Yaakov Zvi Meklenberg, HaKetav The Free Press, 1995). For more about the Hilkhot Sanhedrin 21:7. VeHaKabbalah to Exodus. advantages and disadvantages of negative campaigning, see Buell, Emmett H. and 16 See, for example, Rashbam, loc cit. 23 See Rashi and Onkeles to Exodus. Lee Sigelman, Attack Politics:Negativity in 17 As to whether and under what 24 See Yad HaKetanah, Hilkhot Deiot, 9; as well Presidential Campaigns since 1960 (Lawrence, circumstances accepting is a violation of the as R. Aharon HaKohen, Imrei Aharon, Parashat Kansas: University Press of Kansas, 2008).

Find more shiurim and articles from Rabbi Daniel Z. Feldman at http://www.yutorah.org/Rabbi-Daniel-Z-Feldman

40 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 Voting: A Religious Act?

n the Roman era, Jewish sages opposed voluntary involvement Rabbi Mordechai Torczyner in the corridors of non-Jewish Ipower. As expressed in Shemayah’s Rosh Beit Midrash, YU Torah Mitzion Zichron Dov advice to avoid making ourselves Beit Midrash of Toronto known to authority,1 and in Rabban Gamliel III’s counsel to be careful of government and its self-serving ways,2 Dov Soloveitchik’s observation: “We perspective? We might suggest three 8 we feared the attention that could cooperate with the members of other positive religious models of voting. come with political activism. faith communities in all fields of constructive human endeavor, but, Model 1: Utilitarian The most striking biblical precedent simultaneously with our integration Transaction for this attitude may be in our into the general social framework, ancestor Yosef’s advice to his brothers. we engage in a movement of recoil A simple way to look at voting is Although personally a model of and retrace our steps. In a word, we as an exchange of currencies. Each civic engagement, Yosef nonetheless belong to the human society and, at voting citizen possesses a single instructed his brothers to shun contact the same time, we feel as strangers and unit of currency, and the candidate with Egyptian powers and to seek a outsiders.”7 who collects sufficient currency, life apart.3 Following this approach, Despite the above, the spectrum of in sufficient districts, will win the Talmudic sages discouraged living election. Candidates bargain with arrangements which might bring a Jew modern American Orthodox rabbinic opinion, from Modern Orthodox citizens for their currency, by offering into regular contact with non-Jews, policies or products. lest he learn from their conduct,4 to Chassidic, supports the civic and they outright prohibited certain engagement of voting. One might From this perspective, voting is a commercial activities that could contend that voting does not invite utilitarian act, supporting particular do the same.5 The Talmud records entanglement with government — leaders in order to achieve particular rabbinic prohibitions against eating a but in truth, democratically elected goals. As twentieth-century political variety of foods prepared or handled governments pander blatantly to scientist Joseph Schumpeter wrote, by non-Jews, due to concern that minorities that are known to vote, “The democratic method is that familiarity might lead us to devalue and political parties expend great institutional arrangement for arriving our differences. Even where there is resources to identify and influence at political decisions which realizes no animus toward Judaism, Rambam “super voters.” Voting could call the the common good by making the — physician to the Sultan and scholar Jewish community to the attention of people itself decide issues through of foreign philosophies — warned government and society. the election of individuals who are that trust in human government is to assemble in order to carry out What is the religious benefit of 9 deleterious to faith in God.6 modern voting, such that it escapes its will.” In that light, a voter with the rejection that has met other forms religiously valuable goals will have a Our classic retreat from involvement religiously valuable vote. with non-Jewish authorities may of civic engagement? Does voting be best illustrated with Rabbi Yosef have redeeming value within a Jewish Jewish communities have long

LEADERSHIP IN TRANSITION Special Symposium • Rosh Hashanah 5777

41 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 taken this transactional approach to and voting as a means of drawing be carried out with the religious goal of supporting government, praying for the attention of candidates to one’s serving that public good. the government’s welfare as a means of personal demographic: “Politicians It is commonly understood that maintaining a beneficial social order. pay attention to who votes, and this voting is a fundamental contribution As the prophet Yirmiyahu advised is a very, very serious issue … [I]t is to broad society. Russell J. Dalton, a the exiled Jews of his time, “Seek the important that everybody who can widely published political scientist, peace of the city to which I have exiled vote, vote, and especially younger has noted, you, and pray to God on her behalf, people, because even if the politicians for in its peace shall you find peace.”10 know that they are going to win the [P]ublic participation in politics is During the period of the Second Beit state, they will pay attention to the broadly considered to be a defining haMikdash, Rabbi Chanina, Sgan demographics that are voting.” Rabbi element of democratic citizenship haKohanim, advised, “Pray for the Wieder contends that failure to take (Dahl, 1998; Pateman, 1970; Verba welfare of the government, for without advantage of this opportunity is a et al., 1995) . . . Allegiance to the state fear of government one person rejection of the kindness afforded to and voting have been linked together would swallow the next, alive.”11 The us by God in enabling us to live in a in discussions of citizenship, at least Talmud12 records that this was done democratic society. since Tocqueville. For instance, the US Immigration and Naturalization in the time of Alexander the Great; in A refined personality might find Service’s brochure for new citizens the sixteenth century, Rabbi Meir of this self-interest distasteful, if 13 begins its description of the duties Padua invoked that as precedent for well-pedigreed — but the Torah and responsibilities of citizens as having “the chazan hold the Torah and itself provides ample basis for this follows: ‘the right to vote is a duty as bless the king or governor and all of approach. Does Moshe not leave well as a privilege’ (Immigration and his nobles, holding the Torah in hand Pharaoh’s palace to look after his own Naturalization Service, 1987, p. 11). … for the sake of peace.” brethren? Does Judaism not believe Similarly, research on voting turnout In our own day, Rabbi Yitzchak in prioritizing the welfare of one’s kin stresses the importance of citizen duty Frankfurter describes voting along and neighbors above that of others?16 as a predictor of voting (Blais, 2000; these same lines: a means of acquiring Is it not our duty to use the powers at 17 Wolfinger and Rosenstone, 1980). benefit, rather than expressing Jewish our disposal to better the lot of those communal values. He writes, who are closest to us — and is this This approach, which identifies each duty not a fundamental assumption vote as an inherently valuable act of I remember how in old times people were of a democratic society, and certainly citizenship, seems to be what Rabbi happy that they were able to go on the one that is also capitalist in nature? expressed in his streets with a shtreimel and not be pelted much-publicized 1984 letter declaring with stones and eggs. I wasn’t brought The authorities who praise voting voter registration a religious act. Rabbi up in a community that was trying to in a more utilitarian way are aware Feinstein wrote: impose Jewish values on others. Rather of our historic reticence regarding we were very happy to be able to preserve involvement with government. A fundamental principle of Judaism is our Yiddishkeit and practice it in this Nonetheless, they seem to view hakaras hatov — recognizing benefits medinah shel chessed . . . I spoke to Rav the act of voting as too valuable an afforded us and giving expression to our Reuven Feinstein . . . He told me that Rav opportunity to miss. appreciation. Therefore, it is incumbent Moshe did not believe that family values upon each Jewish citizen to participate in would outweigh a politician’s support for Model 2: Citizenship the democratic system which safeguards yeshivos.14 the freedoms we enjoy. The most fundamental responsibility incumbent Rabbi Jeremy Wieder, in a recent A second way to look at voting is as on each individual is to register and to shiur delivered at Yeshiva University, participation in building community, vote.18 presents a similar, transaction- beyond the welfare of the individual focused approach as one reason and her demographic. The act of On a simple level, then, voting is an why young people must vote.15 casting a ballot contributes to the act of membership in society. More, Rabbi Wieder advocates registering health of society as a whole, and should though, some political scientists

42 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 contend that what makes a vote truly unknown to it, namely, our otherness as participating in opinion polls and valuable as citizenship is the degree a metaphysical covenantal community.21 actively supporting candidates can of altruism involved — the extent to Within this school, voting is send a positive message about the which one’s decision is an attempt religiously valuable as a formal values of the Jewish community. Not to benefit society as a whole. This is contribution to society. Despite the only should we vote, but we ought to what motivates people to vote, even historic concern — loudly echoed by vote loudly. when they are aware that their vote Rabbi Soloveitchik — for negative Rabbi Avigdor Miller is said to is exceedingly unlikely to sway the 19 results from our close encounter with have taken this view of voting. His national result. government, we find value in voting grandson, Rabbi Yisrael Brog, cites The same emphasis upon altruistically as a means of fulfilling our mission on Rabbi Miller as saying in the latter aiding society may be found in earth. half of the twentieth century, “I’m Talmudic comments on Bereishit not afraid of personally. The 33:18. The Torah states that Yaakov Model 3: Public Expression President, who is against Russia, is “camped before the face of the city and Kiddush Hashem against them for his own reasons, [of Shechem].” On this verse, Rav because they are the Big Bad Wolf explained that Yaakov established a A third approach sees voting and they are having an arms race with currency for the population, Shemuel as more than selecting political nuclear ballistic missiles. Our interest contended that Yaakov created representatives; the vote of an has nothing to do with that. We’re not marketplaces for them, and Rabbi individual or community is a form of afraid of them; we just have to stand Yochanan said that Yaakov prepared public expression. Indeed, the authors against them because they are kofrim bathhouses for them. In other words: of a 2012 study of American voting [deniers] in Hakadosh Baruch Hu.” Yaakov sought to contribute to the behavior22 argued that: Rabbi Brog continues to say, “He held welfare of society.20 that everybody should vote. The point Instead of conceptualizing voting as that he made was that the voting was In our own era, the importance of a self-interested decision that is not to manipulate things; it was that I aiding society was reiterated by Rabbi made at a single moment in time, we have to do what Hakadosh Baruch Hu Yosef Dov Soloveitchik, in the essay conceptualize voting as self-expressive expects of me.”26 cited above. Summing up the complex social behavior that is influenced by role of the Jewish people within events occurring before and after the Similarly, Rabbi Myer Schwab society, Rabbi Soloveitchik wrote: actual moment of casting a vote.23 claimed that his father, Rabbi Shimon Schwab, was very concerned that the First, as we have mentioned previously, Taken in that light, we may Jewish community’s voting record we, created in the image of God, are understand that a Jew’s vote is could disgrace the Name of God. He charged with responsibility for the great religiously valuable as self-expression, declared in the 1990’s, “If it would confrontation of man and the cosmos. for its potential Kiddush Hashem. come out that the frum Jews voted We stand with civilized society shoulder Avraham was commanded, “Walk for and put into office someone to shoulder over against an order which before Me,” and the sages understood whose behavior was despicable by defies us all. Second, as a charismatic this as a mission of trumpeting Divine faith community, we have to meet the ideal in the world.24 The prophet challenge of confronting the general Yechezkel envisioned a future in non-Jewish faith community. We are which G-d will be elevated and called upon to tell this community not sanctified, and known before the only the story it already knows — that eyes of many nations.25 And what we are human beings, committed to the Jew could recite Aleinu thrice daily general welfare and progress of mankind, and not treasure the opportunity that we are interested in combating to proclaim the beliefs which are disease, in alleviating human suffering, the province of the Melech Malchei in protecting man’s rights, in helping the haMelachim! Of course, the secret needy, et cetera — but also what is still ballot renders a vote private, but

43 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 all standards of humanity — that 3 Bereishit 46:34. 18 http://torahbyemail.blogspot.ca/2008/11/ voting-per-rabbi-moshe-feinstein.html. decent people everywhere consider 4 Eruvin 62a. abominable — if it became known 19 For more on voting as a form of altruistic 5 Bava Metzia 71a. that the frum Jews of Boro Park or community service, see James H. Fowler, Monsey or New York voted for him, it 6 Commentary to Avot 1:10. Note, of Altruism and Turnout, Journal of Politics 68:3 course, that many sages have adopted (2006). would be a chillul Hashem, and chillul a positive approach toward communal 27 20 Shabbat 33b-34a. Hashem trumps everything.” involvement, and some of this will be visible The historic concern for fallout in the sources cited below regarding voting. 21 Rabbi Joseph B. Soloveitchik, The point is not to depict the issue as one- Confrontation, Tradition 6:2 (1964) when Jews come to the attention of sided, but rather to show the weight of the available at: http://traditionarchive.org/ government remains. Nonetheless, the sources opposing engagement with non- news/originals/Volume%206/No.%202/ act of voting and political engagement Jewish political leadership. Confrontation.pdf. may be too valuable an opportunity 7 Rabbi Joseph B. Soloveitchik, 22 Emphasis added. Rogers, T., Gerber, A. S., for Kiddush Hashem to miss. Confrontation, Tradition 6:2 (1964). http:// & Fox, C. R. (2012). Rethinking Why People traditionarchive.org/news/originals/ Vote: Voting as Dynamic Social Expression. In Volume%206/No.%202/Confrontation.pdf Behavioral Foundations of Policy (Princeton Today University Press, 2012). http://scholar. 8 A possible fourth model would be harvard.edu/files/todd_rogers/files/ establishment of a proper government meeting The current American presidential rethinking.pdf. halachic criteria as enforcers of Noachide election has challenged the willingness law or a fulfillment of the mitzvah of placing 23 Along the same lines, in 2011, the United of many people to vote; published judges and officers upon our communities, States Supreme Court heard a case in which polls claim that the two major but that is beyond the scope of this article. it was argued that limiting a legislator’s right party candidates have the highest It may be worth seeing Ramban to Vayikra to vote on law is a violation of freedom of “unfavorable” ratings in the history of 27:29, Derashot haRan 11, Chatam Sofer Orach expression. The judicial opinions, while ruling 28 Chaim 208, Mishpat Kohen 144:15a, HaChukah against the legislator, recognized that a citizen’s polling. Nonetheless, the three values l’Yisrael al pi haTorah I, Amud haYemini 7 and vote is an expression of his personal thoughts. we have identified here should factor Tzitz Eliezer, Hilchot Medinah I 3:1. As Justice Samuel Alito wrote, “If an ordinary seriously in our decision of whether citizen casts a vote in a straw poll on an 9 Capitalism, Socialism and Democracy, important proposal pending before a legislative to enter the booth on Election Day. Chapter 21, pg. 250. As a transaction benefiting our body, that act indisputably constitutes a form 10 Yirmiyahu 29:7. of speech.” (NEVADA COMMISSION ON personal and communal causes, as ETHICS v. CARRIGAN, (2011) No. 10-568, 11 Pirkei Avot 3:2. a demonstration of citizenship and http://caselaw.findlaw.com/us-supreme- altruism, and as an act of Kiddush 12 Yoma 69a. court/10-568.html). Hashem, the power to vote should be 13 In his Responsa #87. 24 Bereishit Rabbah 30:10. taken seriously by every Jew. 14 R. Yitzchok Frankfurter, “The Values 25 Yechezkel 38:23. vote—How important are moral issues when To echo the wish of Rabbi 26 Rabbi Yitzchak Frankfurter, op.cit. Yochanan,29 may we soon merit to we get into the voting booth?,” Ami Magazine see the difference between the kings (Feb. 2012), available at: http://amimagazine. 27 Ibid. org/the-values-vote.html. of the present, and our anointed 28 https://ropercenter.cornell.edu/two- Mashiach. 15 “Voting and Hakarat ha-Tov,” www. thumbs-down-2016-presidential-candidates- yutorah.org/lectures/lecture.cfm/853470/. favorability/, http://fivethirtyeight.com/ features/americans-distaste-for-both-trump- 16 Bava Metzia 71a. Endnotes and-clinton-is-record-breaking/, http:// 17 Russell J. Dalton, Citizenship Norms and the www.cnn.com/2016/03/22/politics/2016- 1 Pirkei Avot 1:10. Expansion of Political Participation, Political election-poll-donald-trump-hillary-clinton/ Studies 56 (2008). 2 Ibid. 2:3. 29 Berachot 58a.

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

44 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 What Qualities Define a Leader? A Tale of Two Executives ing Shaul and King David were the first two executives of the Jewish People. Both Rabbi Steven Weil Kmen were chosen by Hashem due to Senior Managing Director, Orthodox Union their righteousness, their character and their outstanding leadership skills. Neither of them were perfect, however, and the Navi has a no-holds- of the King, and by referring to Yoav Shaul was the product of a charmed barred approach to detailing their as his master, Uriah was a moreid life. He came from a good, solid flaws and iniquities. b’malchut and deserving of the death family, he had the best education, he penalty — ibid), he was guilty of a was tall and handsome; essentially he Shaul disregarded an explicit gross impropriety and an underhanded had no skeletons in his closet or kupa command to destroy Amalek in plan to conceal what he had done. This shel shratzim as the Gemara describes. its entirety. Out of compassion, he was certainly not behavior befitting He was so accustomed to being allowed Agag, king of the Amalekites, a king of Israel. Shaul, on the other admired and respected by others that to live, and he kept the choicest hand, came so close to completing his popularity and approval became very animals alive to be able to offer mission. The majority of Amalek had important to him and his perceived korbanot. David spent the night with been decimated under his command. success as a leader. On two occasions Batsheva, and tried to cover up her He failed to destroy everything, where Shaul ignored the command resulting pregnancy by bringing her but he had noble reasons for his given to him, he attributed it to the husband Uriah home from battle. noncompliance; compassion and the desire of the people. When he refused to go to her, David וַיֹאמֶ ר ׁשְמּואֵל מֶה עָשִיתָ וַיֹאמֶ ר ָ ׁשאּול כִ י opportunity to offerkorbanot . Why is ordered Uriah be sent to the front it then, that Shaul, who seems to have רָאִיתִ י כִ י נָפַץ הָעָם מֵעָלַי וְאַ ָ ּתה לֹא בָאתָ lines of combat where he knew he לְמֹועֵד הַ יָמִים ּופְלִ ִ ְׁשיםּת נֶאֱסָפִים מִכְמָ ש. committed the lesser of two evils, was would not survive, thus clearing the stripped of his kingdom, but David, Shmuel said, “What did you do?” Shaul way for his marriage to Batsheva and whose guilt was so blatant and whose responded, “For I saw that the people concealing the tryst. offense so egregious, retained an had scattered from me, and you didn’t enduring dynasty? If we were to compare the sins of these come by the arranged time and the two great leaders, it would appear that The Gemara inYoma 22b, offers Plishtim had gathered at Michmash.” the sins of David were more severe an interesting insight why Shaul’s Shmuel I 13:11 than the sins of Shaul. David acted out kingdom was eradicated. It states: of passion and desire, and while he This is Shaul’s defense for not waiting for Shmuel to offer thekorbanot prior אין מעמידין פרנס על הציבור אלא אם כן was technically not guilty of adultery to the battle against the Pelishtim as קופה של שרצים תלויה לו מאחוריו. Batsheva had a get and was divorced) as were all soldiers’ wives to prevent We do not appoint a leader over a instructed. Thepeople were getting aguna situations — Shabbat 56a) or community unless he has a box of antsy. He had to do what the people murder (by refusing the direct order creeping creatures hanging behind him. wanted. Similarly, when confronted

LEADERSHIP IN TRANSITION Special Symposium • Rosh Hashanah 5777

45 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 by Shmuel after his failure to kill all able to lead the people with a clear and rationalize, get defensive, make the animals of the Amalekites, he said: unfettered vision of what is ultimately excuses, pass the blame? Or do in the best interest of the nation. they take responsibility, admit their וַיֹאמֶ ר ׁשָאּול מֵעֲמָ לֵקִי הֱבִיאּום אֲ ׁשֶר חָמַל הָעָ ם Both men made grave mistakes, and mistake, and work to change, to עַל מֵיטַב הַ צֹאן ָקָ וְהַ רּבלְמַעַ ןזְבֹחַ לַה’ אֱֹלקֶ יָך perhaps David’s was worse, but David improve and to learn and grow? Shaul וְאֶתי הַֹותֵר הֶחֱרַ מְ נּו. did the former, and lost his claim to Shaul said, “They were brought from the had the sense of self that is so crucial the throne. David did the latter and his Amalekites for the people had pity on the to successful leadership. Shaul didn’t monarchy is eternal. best of the sheep, and the oxen, in order lose the kingdom because he failed his to sacrifice to the Lord your God, and the mission. He lost his kingdom because Themelucha (the executor of the rest we destroyed.” of the personality flaw that caused halachic community) and the Samuel 1 15:15 him to fail his mission, his need to be modern-day presidency are very loved by the people. David’s monarchy different institutions. Judaism was Thepeople wanted to do this. He was endures not because David was never a democracy, but a meritocracy. ceding to the will of the people. Shaul was humble to a fault, and too much perfect, but because his imperfections Only the best and the brightest and humility is intertwined with the need immunized him from the need to the most perfected are the individuals for the support and endorsement of please the masses and enabled him to who are governing. The melech was others. fulfill the mandate of the Almighty. chosen by God via the prophet and Sanhedrin, and his most important David, on the other hand, was the black A second answer to “why David and not Shaul” lies in the response of task was to enforce and implement sheep in his family, hailing from a long the decisions of the legislative body, line of what was widely perceived to each man when confronted with his sin. As we mentioned above, Shaul’s the Sanhedrin. In a democracy anyone be inappropriate relationships. His can get elected, even if they are sorely Moavite great-grandmother Ruth was knee-jerk response was to blame the people, make excuses, get defensive. unqualified, as long as the people a thorn in his side his whole life. The decide that that person can fulfill gossip mongers scoffed that Boaz, his Shmuel had to really lecture Shaul before Shaul even understood that their needs at that moment, even if great grandfather, married a much completely ignoring what is best in younger former princess from a nation he had done something wrong. David, when confronted by Natan the long run. Like the philosopher that had been banned from joining king in Plato’s Republic, the most with ours. He was an old man, they after the Batsheva debacle, utters two very heart-rending words (Samuel qualified person should be the one at jeered, trying to justify a relationship the helm. Hashem decided that King with a pretty young woman. Many II 12:13), chatati la’Hashem. No argument that it wasn’t adultery, no David was the most qualified leader. scorned David and did not recognize Because he was invulnerable to public his legitimacy as a Jew, let alone a king. defense that Uriah deserved to be killed, simply taking responsibility opinion, because he was a man who David was followed by a payload of took responsibility for his mistakes skeletons in his closet, and because of that “I have sinned against Hashem.” Perek 51 of Tehillim is a more and worked tirelessly to right them, this, he never expected or sought the because he only wanted what was best approval of anyone. His decisions as elaborate version of David’s admission of guilt and soulful desire to repent for the nation long term, he earned the a leader, as opposed to those of Shaul, title David HaMelech. were motivated solely by the will of and make it right. We hope and pray for the day when כִי אָדָם אֵין צַדִ יק ּבָאָרֶ ֶ רץ אֲ ׁשיַעֲשֶ ה ּטֹוב וְ לֹא God and what he thought was best for leadership is not a popularity contest י ֶ חֱ טָ א . the nation. Shaul was too consumed in which presidential candidates with the bloggers and what the people There is no righteous person in the land pander to the short-term wants of were saying about him in the back who does [only] good and does not sin. the electorate, but that leadership is row of the shul and the kiddush club. Kohelet 7:20 chosen as a function of the person’s Anyone who tries to please all of the What defines a person’s character people all of the time is doomed to fail. merits to fulfill the will of the Creator is not that they sin, but how they in Heaven and take care of the long- David, who knew he had nothing to respond to that sin. Do they lose if he made unpopular choices, was term needs of the nation.

46 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 47 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 We thank the following synagogues and schools for partnering with Yeshiva University to help distribute printed copies of the Benjamin and Rose Berger Torah To-Go® series. If you would like to begin receiving printed copies please contact [email protected]

Adas Israel Beit Knesset Emek Beth Tikva Cong. Anshei Chesed Cong. Kadimah-Toras Cong. Sherith Israel Hamilton, ON Refaim Dollard Des Ormeaux, QC Woodmere, NY Moshe Nashville, TN Adas Torah Jerusalem , Israel Beth Zion Cong. Cong. Bais Efraim Brighton, MA Cong. Shevet Achim Los Angeles, CA Beit Kneset Mercazi Cote-St-Luc, QC Yitzchok Cong. KBY Mercer Island, WA Adath Israel Cong. Yad Binyamin, Israel Bikur Cholim Machzikay Woodmere, NY Suffern, NY Cong. Shomrei Emunah San Francisco, CA Beit Knesset Feigenson Hadath Cong. Bais Torah Cong. Kehillath Jacob Baltimore, MD Adath Israel Poale Zedek Beit Shemesh, Israel Seattle, WA Suffern, NY Beth Samuel Cong. Shomrei Shabbos Hampstead, QC Beit Knesset Mitzpeh Blake Street Hebrew Cong. Beit Tikvah Peterson Park, IL Far Rockaway, NY Agudath Shalom Ramot Cong. Nepean, ON Cong. Kehilath Jeshurun Cong. Shomrim Laboker Stamford, CT Jerusalem , Israel Melbourne, Australia Cong. Beth Aaron New York, NY Montréal, QC Ahavas Israel Beit Knesset of North B’nai David-Judea Cong. Teaneck, NJ Cong. Keter Torah Cong. Shomrei Torah Woodmere Passaic, NJ Los Angeles, CA Cong. Beth Abraham Teaneck, NJ Fair Lawn, NJ North Woodmere, NY Ahavas Torah: The Bnai Torah Bergenfield, NJ Cong. K.I.N.S. Cong. Sons of Israel Beit Midrash Kol Scottsdale Torah Center Toronto, ON Cong. Beth Abraham- Chicago, IL Allentown, PA BeRamah Scottsdale, AZ Boca Raton Synagogue Jacob Cong. Kol Israel Santa Fe, NM Cong. Sons of Israel Ahavas Yisrael of Edison Boca Raton, FL Albany, NY Brooklyn, NY Cherry Hill , NJ Bet Kneset Shimon Edison, NJ Boca Raton Synagogue Cong. Beth El Atereth Cong. Machzikei Hadas Hatzadik Cong. Tifereth Beth West Israel Ottawa, ON Ahavas Yisroel Jerusalem, Israel David Jerusalem Flushing, NY Boca Raton, FL Newton, MA Cong. Magen David of Cote St. Luc, QC Bet Knesset Emek Calabassas Shul Cong. Beth El West Deal Ahavat Achim Orthodox Refaim Cong. Torah Ohr Calabasas, CA Brooklyn, NY Ocean, NJ Cong. of Fair Lawn Jerusalem , Israel Boca Raton, FL Fair Lawn, NJ Center for Jewish Life Cong. Beth Hamedrosh Cong. Mogen David Bet Knesset Hanassi Cong. Torat Emet Princeton, NJ Wynnewood, PA Los Angeles, CA Anshe Sholom B’nai Jerusalem , Israel Phoenix, AZ Israel Chabad of Richmond Cong. Beth Israel Cong. Ohab Zedek Bet Midrash Torani Cong. Zichron Yisroel Chicago, IL Richmod, VA Berkeley, CA New York, NY Leumi Thornhill, ON Anshei Chesed Cong. Bet Shemesh , Israel Chabad Of Richmond Cong. Beth Israel Cong. Ohav Emeth Darchei Noam Cong. Boynton Beach, FL Richmond, BC Metairie, LA Highland Park, NJ Beth Avraham Yoseph Of St Louis Park, MN Avenue N Sephardic Toronto Cong. Clanton Park Synagogue Cong. Beth Sholom Cong. Ohav Sholom Darchei Noam of Cong. Thornhill, ON Toronto, ON Lawrence, NY Merrick, NY Glenbrook Brooklyn, NY Beth David Synagogue Community Synagogue Cong. Beth Sholom Cong. Ohr Hatorah Northbrook, IL Ayin L’Tzion West Hartford, CT of Monsey Providence, RI Phoenix, AZ Darchei Zion Thornhill, ON Monsey, NY Beth David Synagogue Cong. Beth Yitzchok Cong. Ohr Saadya Modiin, Israel BACH Jewish Center Binghamton, NY Cong. AABJ&D Chicago, IL Teaneck, NJ DAT Minyan Long Beach, NY West Orange, NJ Beth Hamidrash Cong. Cong. BIAV Cong. Ohr Torah Denver, CO Bais Abraham Vancouver, BC Cong. Adas Israel Overland Park, KS West Orange, NJ Daughters of Israel St Louis, MO Passaic , NJ Beth Israel Synagogue Cong. Bnai Brith Jacob Cong. Or Torah West Orange, NJ Bais Hamedrash Oneg Omaha, NE Cong. Adat Yeshurun Savannah, GA Skokie, IL DRS High School for Shabbos La Jolla, CA Beth Israel Synagogue Cong. Bnai Israel Cong. Rinat Yisrael Boys Montréal, QC Edmonton, AB Cong. Adas Yeshurun Brooklyn, NY Teaneck, NJ Woodmere, NY Baron Hirsch Synagogue Chicago, IL Beth Jacob Cong. Of Cong. Bnai Israel-Ohev Cong. Rodfei Sholom EDOS Memphis, TN Kitchener-Waterloo Cong. Adath Israel Zedek San Antonio, TX Denver, CO Bais Chaim Dovid Kitchener, ON Elizabeth, NJ Philadelphia, PA Cong. Schomre Israel Eitz Chayim of Lincolnwood, IL Beth Jacob Cong. Cong. Adereth El Cong. B’nai Torah Poughkeepsie, NY Dogwood Park Beis Medrash of Atlanta, GA New York, NY Springfield, MA Cong. Shaar West Hempstead, NY Harborview Beth Jacob Cong. Cong. Agudath Achim Cong. Brothers of Israel Hashomayim Elmora Hills Minyan Lawrence, NY Irvine, CA Bradley Beach, NJ Long Branch, NJ Westmount, QC Union, NJ Beis Midrash of Cong. Ahavas Achim Cong. Darchei Noam Cong. Shaaray Tefila Eretz Chemda Bergenfield Beth Jacob Cong. Highland Park, NJ Fair Lawn, NJ Lawrence, NY Katamon, Israel Bergenfield, NJ Oakland, CA Cong. Ahavat Achim Cong. Dor Tikvah Cong. Shaare Tefilla Etz Chaim Beis Midrash of Beth Jacob Cong. Portland, OR Charleston , SC Dallas, TX Beit Shemesh, Israel Woodmere Beverly Hills, CA Woodmere, NY Beth Joseph Cong. Cong. Ahavat Shalom Cong. Eitz Chaim Cong. 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Sha’arei Torah Centre Aventura, FL Scranton, PA Glendale, WI Springfield, NJ Cincinnati, OH Toronto, ON Golf Manor Synagogue Kew Gardens Synagogue NY Hospital - Queens South Fallsburg Hebrew JLIC at Yale University Young Israel of New Cincinnati, OH Kew Gardens, NY Flushing, NY Association Hillel Rochelle Great Neck Synagogue Kingsway Jewish Center Ohab Zedek South Fallsburg, NY New Haven, CT New Rochelle, NY Great Neck, NY Brooklyn, NY Belle Harbor, NY Spanish & Portuguese Yeshiva of Flatbush Young Israel of North Green Road Synagogue Knesset Beth Israel Oheb Zedek Cedar Sinai Synagogue Of Montreal Brooklyn, NY Woodmere Beachwood, OH Richmond, VA Synagogue Montréal, QC Yeshiva University North Woodmere, NY HAFTR Knesseth Israel Cong. Lyndhurst, OH Suburban Orthodox Torah Mitzion Kollel of Young Israel of Synagogue Toras Chaim Chicago Northridge Lawrence, NY Birmingham, AL Ohev Sholom Cong. Baltimore, MD Northridge, CA Hebrew Institute of Kohelet Yeshiva High Williamsport, PA Young Israel Of Riverdale - The Bayit School Ohr Shalom Synagogue of the Baychester Traditional Young Israel of Oak Park Suburban Torah Center Synagogue Bronx, NY Bala Cynwyd, PA Bet Shemesh , Israel Oak Park, MI Livingston, NJ Bronx, NY Hebrew Institute of Koschitzky Minyan Or Chaim Young Israel of The Beachwood Kehillah Young Israel of Oceanside White Plains North York, ON Toronto, ON Beachwood, OH Brookline Oceanside, NY White Plains, NY KSY Orot Hacarmel The Frisch School Brookline, MA Young Israel Of Orange Heichal Shiloh Beit Shemesh, Israel San Diego, CA Paramus, NJ Young Israel of Canarsie County Rosh Ha’Ayin, Israel Lechu Neranana Orthodox Union The Jewish Center Brooklyn, NY Irvine, CA Heichal Shlomo Ra’anana, Israel New York, NY New York, NY Young Israel of Century Young Israel Of Ottawa Jerusalem , Israel Lido Beach Synagogue Petah Tikva The Jewish Center of City Ottawa, ON Herzlia - Adas Yeshurun Lido Beach, NY Toronto, ON Atlantic Beach Los Angeles, CA Young Israel Of Passaic- Winnipeg, MB Lincoln Square Queens Jewish Center Atlantic Beach, NY Young Israel Of Clifton Hildesheimer Shul Synagogue Forest Hills, NY The Jewish Learning Chomedy Passaic, NJ Jerusalem , Israel New York, NY Rambam Mesivta Initiative On Campus Chomedy, QC Young Israel of Hillel at Brandeis Lower Merion Lawrence, NY Toronto, ON Young Israel of Deerfield Plainview Waltham, MA Synagogue Rambam Shul The Kipa Beach Plainview, NY Bala Cynwyd, PA Hoshen Modiin Be’er Sheva, Israel Be’er Sheva, Israel Deerfield Beach, FL Young Israel of Potomac Modiin , Israel Ma’ayanot Yeshiva High Riverdale Jewish Center Young Israel of Flatbush Potomac, MD School for Girls The Roslyn Synagogue The Jewish Educational Riverdale, NY Roslyn Heights, NY Brooklyn, NY Young Israel of Queens Center Teaneck, NJ SAR High School The Village Shul Young Israel of Forest Valley Elizabeth, NJ Magen David Sephardic Hills Riverdale, NY Toronto, ON Flushing, NY Wykagyl, NY Forest Hills, NY JLI - The Johns Hopkins SCY High Young Israel of Riverdale University Margolin Hebrew Thornhill Community San Diego, CA Shul Young Israel of Fort Lee Bronx, NY Baltimore, MD Academy Fort Lee, NJ Sephardic Bikur Holim Thornhill, ON Young Israel of Scarsdale JLIC at Queens College Memphis, TN Seattle, WA Young Israel of Hewlett Scarsdale, NY Hillel Marlee Shul Tiferet Israel Hewlett, NY Young Israel of Sharon Queens, NY Toronto, ON Sephardic Institute Toronto, ON Synagogue Young Israel of Hillcrest Sharon , MA Joint Distibution Meitar Merkazi Torat Emet Brooklyn, NY Flushing, NY Young Israel of Skokie Committee Be’er Sheva, Israel Columbus, OH Sephardic Kehila Centre Young Israel of Skokie, IL Jerusalem, Israel Menorat Hamaor Touro Synagogue Synagogue Holliswood Young Israel of Kehilat Zichron Yosef Ramat Beit Shemesh, Israel Newport , RI Thornhill, ON Jamaica, NY Southfield Jerusalem, Israel Ulpanat Orot Merkaz Modiin Shaare Zedek Cong. Young Israel of Southfield, MI Kehillas Bais Yehudah Modiin , Israel Downsview, ON Winnipeg, MB Hollywood-Ft. Young Israel of St. Louis Tzvi United Orthodox Lauderdale Mishkan Shilo St Louis, MO Cedarhurst, NY Shaarei Shomayim Synagogues Fort Lauderdale, FL Beit Shemesh , Israel Cong. Kehillat Ahavat Tzion Houston, TX Young Israel of Staten Mizrachi Bayit Toronto, ON Young Israel of Houston Island Ramat Beit Shemesh, Israel University of Houston, TX Toronto, ON Shaarei Tefilla Staten Island, NY Kehilat Chovevei Tzion Massachusets JLIC MJE Las Vegas, NV Hillel Young Israel of Jamaica Young Israel of Toco Skokie, IL Estates New York, NY Shaarei Tefillah Cong. Amherst, MA Hills Kehillat New Hemsptead Jamaica, NY Moledet Toronto, ON University of Atlanta, GA Spring Valley, NY Be’er Sheva, Israel Pennsylvania Hillel Young Israel of Young Israel of West Shaarei Torah Orthodox Lawrence-Cedarhurst Kehillat Ohel Ephraim Moriah Shul Cong. of Syracuse Philadelphia, PA Hartford Ariel, Israel Cedarhurst, NY Ra’anana, Israel Dewitt, NY Viewmount West Hartford, CT Young Israel of Long Kehillat Shaareei Torah Moses Montefiore Anshe Shaarey Yerushalayim Toronto, ON Young Israel of West Of Toronto Beach Emunah Valley Village, CA West Coast Torah Center Hempstead Toronto, ON Long Beach, NY West Hempstead, NY Baltimore, MD Shaarey Zedek Los Angeles, CA Kehillat Shaarei Yonah Young Israel of Memphis Ner Tamid Cong. 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51 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777 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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52 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana and Yom Kippur 5777