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Doctors, Rabbis, and ZMANIM

BY RABBI KENNETH HAIN Candle-lighting 7:03 pm [email protected] Mincha 7:00 pm 7:22 pm I hope everyone in our community has read and taken to Shacharit Hashkama 7:45 am heart the important letter issued this week by over 100 Outdoors 8:15 am doctors regarding our response to the Corona Pandemic. In Sephardic 8:45 am clear concise language the letter instructs us to adhere to Joel Shiff/Main 9:15 am the guidelines and restrictions that have been implemented. Mincha 7:00 pm Shiur with Rabbi Wein 7:15 pm To summarize: Maariv 7:55 pm 8:02 pm 1) Covid 19 is still a clear and present danger and that the Shabbos Ends uptick of cases demands that we follow the necessary precautions. IN THIS ISSUE

2) People who have been exposed to the virus or tested 1 Doctors, Rabbis, and Jews positive must follow the quarantine guidelines. Rabbi Hain 3) The overwhelming majority of doctors and public health experts (including the Surgeon General of the US) maintain 2 Uncomfortable that masking prevents Covid 19 infection. It is not a matter Rabbi Fogel of personal choice, but is about not spreading the virus to others in the event of asymptomatic or early infection. 4 Halacha Al HaDaf Chayim Maza 4) The rules implemented in yeshivot, shuls and schools require us to help families and children to adhere to the rules. 5 Three Reasons for Tashlich Rabbi Miller 5) The evidence shows that the new cases of infection have resulted from large gatherings (weddings, bar and bat mitzvah, concerts) where social distancing and/or mask wearing is not being properly observed. M A JASUYUAEU GM1ULJPAJJMJGUAU5YUAUGTUASU,MN LMEYUNG 31TSYGYM2AE SAEU,8 T 1 U0 U1YT1B ,Y2 1S522 S,2 5GE5 T19,02 2016T19, R2U, ,202 , , 1 0 | 20S82 ,0522 0T ,02,B20| 02 2 0202E | 200C 0|20H 0 | MH2 0 |2| 2A| V|0| BU0A 0 RA| B DPS AK ET|EK- '|A|HIEBSMAOE MI N MVEHT EITKRIOOTCISALICDO--IEAKREDSHARBM HB'FECITU B CAEIUAT|V|AHMEHASL IZNKRS V M A R |EE|NOP |AP|OK |I IA ON TAP |P P P|G|APG. AAA P| A EIGEGP4GPG| A G EPAE3AE 3EGE A G G 2PE2 22GEE2A 2E G22 E2 3

Clearly what motivated our community physicians to issue this Upcoming Shiurim letter is the reality of what they are seeing locally. From a religious perspective this tells me that our proper observance of halacha is to adhere to the guidelines as set forth by our physicians. The great Rav Chaim Soloveichick z’’l of Brisk was famous for urging strict adherence to the obligations imposed by physicians. When asked why he was so halachically lenient on medical matters in deference to the opinions of the physicians, Rav Chaim’s response was reportedly that he “was not lenient about halacha” (of Yom Kippur) but was rather Daf Yomi “machmir”, (stringent) about protecting human life – pikuach nefesh.” 7:30am with R. Weberman 8:30 am with Chayim Maza At this critical time when we are gathering to observe the Yamim Noraim, it is vitally important that we observe the necessary guidelines of our health professionals. The wearing Thursday of masks and social distancing are not simply 9:15 pm, R. Weberman, recommendations – they are the halachic obligations for every Parsha Shiur observant Jew.

I pray that we will follow the current halachic/medical requirements to enable us to be granted a New Year of life, health and peace.

IN CASE YOU MISSED IT Uncomfortable

BY RABBI BARUCH FOGEL [email protected]

AUDIO SHIUR ROUNDUP Imagine the following scenario. It is Rosh Hashanah. The temperature outside is 85 degrees with 95% humidity. The shul R. Miller: A Kotzker Thought on is packed with a few hundred people, and there is no air conditioning, and no breeze at all from the windows. Then the Scared Soldier and Elul" imagine wearing a thick wool suit, and keeping your Tallis over your head for the duration of the davening which took over 8 R. Wein: "Why Do We Need hours. Judges in Each City?"- Thoughts from the Rambam, Sefer This is not a hypothetical case. That was the exact condition of Hachinuch, and Rabbi Rosh Hashanah in for the Mirrer students in Rosensweig the 1940’s. The humidity in Shanghai was so oppressive that the yeshiva students had to cover their seforim with plastic, TO PAY FUTURE SHUL otherwise the sweat that would constantly drip down from their heads would ruin the pages. Nevertheless, it is told that CONTRIBUTIONS NOW, on Rosh Hashanah the Mashgiach, Rabbi Yechezkel Levenstein, PLEASE CLICK HERE dressed and davened as if he was back in Mir in . He did not lower his Tallis, loosen his tie, or change anything about TO CONTRIBUTE TO THE his comportment even in the face of such conditions. RABBI'S CHARITY FUND, PLEASE CLICK HERE I mention this after seeing pictures from the different quarantine locations in Eretz Yisroel. Many , to fulfill the strict quarantine rules, had to relocate the incoming American students to hotels. It seems that quite a few of the hotels are located in or near the Negev, with desert-like weather conditions. In the pictures showing the Rebbeim M AJ UJJASYUUAEN UG1MLUJAJPJJEGUAU5YUGUTA US, NJ L1MEUNYG 31UTSGY2ME SA,UE8 TN, 1U0 1TB ,Y2 1 S252E S2, E5 T1902 ,20 6T089R,2 ,5202 , 2, 1, 0 |,0 28 ,2 05 22 0,02 B2,|0 0 |2 020 E2|2 0C20| 2H0 B0 | 0HM2 0 | EA2 |V |0| UA BH 0|R|A DP SK TAK|AE-K '|HNIEBSAOE MAIN VEHAET KRTRLIOCTIALCSO--DIEOKAEHABRMO H'FBECTI ACEI UTAV|AEHM|HLSIZNKS CRV M A |EP|O|HAP |OK I| A TAPN| P P PG|A|GP AAA|P E IGAEGPGPG | A EGPA6EAE 2EG AE G G 3PE33 3GEEA3 E3 G33 9E3 2 standing outside giving shiur to the students who tried to anger him chose a very who are listening from their porches, it was inopportune time. But, that is not enough of a clear that they had changed the way they reason to tell us that he was bathing and that it normally dressed. Gone were the standard suit was on Erev Shabbos. I think that the Gemara is and tie, the uniform of the Rebbe, due to the teaching us a depth in his refusal to get angry. oppressive heat of the desert [1]. who tried to anger him chose a very In no way should this be construed as a inopportune time. But, that is not enough of a criticism of any person, or group of people. I reason to tell us that he was bathing and that it don't think anyone can live up to the was on Erev Shabbos. I think that the Gemara is expectations of R’ Chatzkel Levenstein, and it teaching us a depth in his refusal to get angry. would be equally unfair to compare our post air-conditioned world to a time where even How to deal with being uncomfortable is, in my running water and indoor toilets were a luxury. opinion, the most important issue that we all However, I think that as a lesson for us as we currently have to deal with. Whether it is in approach this unique Rosh Hashanah it is regards to davening or giving shiur outdoors important to think about the concept raised by where the weather can make us feel the removal of their suits and ties. uncomfortable, whether it is being indoors with an uncomfortable mask, or whether it is any The Gemara (Shabbos 31a) tells the famous other inconvenience to our lives, being story of the man who bet his friend 400 zuz that uncomfortable is the sugya that we are all he could anger Hillel. The Gemara recounts how facing. this person tried to be the biggest “nudnik” in the world. Three times in a row he bothered It is not a topic that should be taken lightly or Hillel with ridiculous questions, and each time brushed aside[4]. Being uncomfortable is a real Hillel answered him patiently. After his third challenge for most of us. In fact, it seems that question, he told Hillel that he has many more this week’s parsha clearly indicates that the questions and is worried that Hillel might get feeling of discomfort is the ultimate curse. In upset at him, to which Hillel replied calmly that the tochacha we read all the punishments that he can ask as many questions as he would like. await Klal Yisroel if we were to stray from The Gemara concludes with the man explaining listening to Hashem’s word and the motive for annoying Hillel, and with Hillel commandments. The last set of the tochacha responding “Hillel is worthy of having you lose seemingly informs us of the worst possible four hundred zuz and another four hundred zuz punishment. Hashem will scatter us amongst on his account, (however) Hillel will not get the nations, and “And among those nations you upset.” shall not find ease, and there shall be no rest for the sole of your foot; and the L-rd shall give you Not only is the Gemara teaching us an there a quaking heart, and failing of eyes, and important lesson about the trait of anger, [2] despair of soul. And your life shall be hanging [in the last statement of Hillel is teaching us about doubt] before you, and you will fear night and day, the ideal of consistency. Hillel, who excelled in and you will not believe in your life.” not getting angry, explained that if here to get angry even once, and even under the most Of all the horrible curses that await us if we pressing circumstances, it would prove that he don't listen to Hashem, the worst seems to be is afflicted with the trait of anger. If he would the constant stress that uncertainty will bring. get angry at the strongest provocation, it would There will be no period of calm, no time and demonstrate that the trait of anger was still place to “just relax” even for a short bit. The part of his life, even if it is controlled in 99% of Netziv explains that the last line of the tochacha situations. [5], that we will return to Egypt, refers to our desire to sell ourselves to our arch-enemies, the I believe that there is a detail in the Gemara Egyptians, with the false hope of relieving the that can shed additional insight into this idea. stress. The tochacha ends with the fact that it The Gemara tells us that this whole incident is, in the minds of people, better to sell took place on an Erev Shabbos, and Hillel was ourselves as slaves just to gain some amount of busy washing his hair. Why is this detail calmness and comfort! necessary? Obviously, it shows us that the man M AJ UJAJSYUAUEUN GU1MLJPAJJGJEUAU5YUGUTA UUS, NJ L1MUENYG 31SUTGY2MES A,UE8T N, 1U0 T1B , Y21S252E2 S,E5 T1902 ,0 69T08R,2 ,520 ,, 2, 1 0 |,0 28, 205 2 2 0,022 ,B2|0 0 |2 0200 E2|2 0C202| H0 B0 | 0HM20 | 2EA|V |0 |UA B0H |R|A D PSK TAK |AE-'|HNIESBAOE MIAN VHEA ETKRTRLTIOCIALOCS--IDEOKAEHABRMO HF'BIECT ACEIT UAV|AEHM|HLSIZNKS CRV M A |EEP|O|HAP |OK I |I A TAPN| P P P|G|A| GP AAAP | E IGAEPGPGAG | EGAP6EAE G2E AGE G 4EP334 3GEEE A34 E G443 9E3 2

Rosh Hashanah in Shangai might be too difficult worshiped idolatry" for any of us, but the lesson for our Rosh 3 In fact, the Gemara (Shabbos 25b) says “This was the custom of Rabbi Yehuda bar Elai: On Shabbat eve, they Hashanah is clear. To battle the feeling of would bring him a bowl full of hot water and he would use it uncomfortableness demands a paradigm shift, to wash his face, hands, and feet, and he would wrap similar to what we experience on Rosh himself, and sit in linen cloaks with ritual fringes, and he Hashanah. On Rosh Hashanah we focus on was like an angel of the Lord of Hosts.” Hashem’s World. He created it, He rules it as 4 As I mentioned recently in a shiur, one cannot impose too much on a community lest they rebel. Every Rabbinic decree King, and He has plans for the coming year. We has to weigh the ability of the community to undertake the pray that we will be counted as part of His new restrictions. And, even intelligent and important World for the coming year, and to do that we decrees are disregarded if the people cannot uphold it. must view ourselves as part of His plan and His Being correct is no match for being uncomfortable. world. Our success on Rosh Hashanah depends 5 In the morning you will say: Would that it were evening [of the preceding day], and in the evening you will say: on our ability to make that switch in our minds Would that it were [the preceding] morning, from the fear [6]. If “I” ceases to be the issue, then being of your heart that you shall fear, and from the sight of your uncomfortable is not relevant [7]. eyes that you shall see. And the L-rd will return you to Egypt in boats by the way, of which I said to you: You shall not venture to see it again; and you shall [desire to] be sold Personally, that is how I view wearing a mask. there to your foes — but there shall be no buyer Scientifically, the main efficacy of your mask is 6 I think that is the lesson of not sleeping on Rosh to protect those around you. In other words, Hashanah afternoon. The more that I recognize that Rosh wearing a mask is a demonstration that Hashanah means living with Hashem’s vision for the world, someone else’s world is paramount and my personal tiredness does not enter my thought process. 7 That is the lesson from Hillel. Even when he was taking overrides my discomfort. Once I realize that it is care of himself, his comfort and his life were still not his someone else’s life and needs that dictate my main focus. He was able to only care about the nudnik’s actions[8], then I am happy to do what would question. normally be uncomfortable. Once you shift your 8 There are those who will ask why we should care about focus away from yourself, it is possible to be people’s opinions if we believe they are wrong. “Why should I be beholden to someone’s wrong outlook?” This question uncomfortable the whole day. It is fortuitous is the entryway to understanding the concept of “someone that on this coming Rosh Hashanah we have else” and of bein adam l’chaveiro. had help in preparing for such a monumental day, and it is Rosh Hashanah that can help us in the coming year as we focus on those around Halacha Al HaDaf us. Eruvin 13b

1 This phenomenon is a repeat of what transpired when R’ BY CHAYIM MAZA Eliezer Yehudah Finkel arrived in Eretz Yisroel and [email protected] established the Mirrer Yeshiva there. He had managed to get to Eretz Yisroel while the rest of the Yeshiva went to Shanghai, and he therefore established the Yeshiva with native students from Yerushalayim. In all of the Yeshivos in The structure of the Jewish community in the , the custom was to learn while wearing a hat and time of the Mishna and Gemara, consisted, to a jacket to give Torah learning its proper respect. When he saw that the Yerushalmi students learned Torah without a large degree, of a system of houses opening up hat and jacket, he wanted to protest their lack of respect for into shared courtyards, with the courtyards Torah learning. However, after the first heat wave, he was opening up into a shared alleyway, closed on 3 said to have exclaimed that the fact they are even wearing sides, but, with an entrance, open on the 4th shirts is more than enough respect. side, that led out to the main road, which was a 2 Anger is one of the traits that one should not look for “the middle ground”, as opposed to almost all other traits. See public road, a “Reshus Harabim”. The Rabbis, Rambam Hil. Deos (2:3)So is anger an extremely evil required that the entrance to the alleyway, also tendency and it is proper for man to remove himself from it known as a “Movui”, be marked in some way, to to the other extreme. One should teach himself not to get remind people not to carry between the Movui angry, even over a matter which befits anger. If one desires and the Reshus Harabim adjacent to it. to engender awe in his children and his household, or in the public, if he be at the head of a community, even if he desire to get angry at them so as to bring them back to the The Rabbis instituted that, either, a “Lechi”, a good way, he should only act angry in their presence so as vertical side-post, be affixed to the wall on one to reprove them, but his disposition must remain calm side of the entrance to the Mavui, or that a within himself, even as a man imitates, who is angry when the time calls forth anger but in reality he is not angry. The “Korah”, a horizontal cross- beam, be placed sages of yore said: "He who yields to anger is as if he over the top, across the entrance to the Mavui. M AJ UJJSAYUUAEN UG1MLUJPAJJJEGUAU5YUGUTA US, NJ L1MEUNYG 31UTSGY2ME SA,UE8 TN, 1U0 1TB ,Y2 1S 252E S2, E5 T1902 ,20 6T089R,2 ,5202 , 2, 1, 0 |,0 28 ,2 05 22 0,02 ,B2|0 0 |2 020 E2|2 0C20| 2H0 B0 | 0HM2 0 | 2EA |V |0| UA B0H |R|A DP SK TAK|AE- K'|HNIEBSAOE MAIN VEHAET KRTRLIOCITALCSO--IDEOKAHEABRMO H'FBECTI ACEI UTAV|AEHM|HLSIZNKS CRV M A |EP|O|HAP |OK I| A TAPN| P P PG|A|GP AAA|P E IGAEGPGPG | A EGPA6EAE 2EG AE G G 4PE334 3GEEA3 E5 G53 9E3 2

The Mishnah on Daf 13(b) tells us that, if a Others suggest that, as a practical matter, a Korah is used to demarcate the entrance, that, ratio of 3.14:1 should be used in deciding among other requirements, it has to be at least Halachic questions, but the Talmud uses a ratio one (1) “Tefach”, 1 “handbreath”, (approximately of 3:1, in its discussions, in order to make it 3-4 inches), in width, in order to be valid. The easier for those who are learning the Mishnah Mishnah then says that if the Korah is round it and Gemara to comprehend and follow the is viewed as though it were square, and calculations. concludes with the statement that whatever has a circumference of three (3) “Tefachim” has a Finally, the Ralbag, Rav Levi ben Gershon, the diameter of 1 Tefach, implying that a round great 14th century commentator, who was also Korah must have a circumference of 3 Tefachim, a renowned scientist and mathematician, in order to be valid. addresses this problem, essentially saying, at the risk of gross oversimplification, that the 10 The Gemara on Daf 14(a)-(b) derives this 3:1 Amah diameter of the pool that King Solomon ratio of circumference to diameter from a built measured the outside diameter of the passage in Tanach, Kings 1, that details the cylindrical pool, whereas the 30 Amah dimensions of the “Yam Shel Shlomo”, the pool circumference measured the inside of the pool, that Shlomo Hamalech built in the Courtyard of resulting in a value for Pi, greater than 3. the Bais Hamikdash.

The difficulty with our Mishnah and Gemara, is that this is not mathematically accurate, since Three Reasons for the formula for the circumference of a circle is C=Pi x D, and the circumference is not 3x the Tashlich diameter, but is 3.14 x the diameter, so “Pi” is 3.14, not 3. Tosfos on 14(a) notes this difficulty, BY RABBI AVI MILLER and concedes that this formula, and the [email protected] mathematecally accurate definition of “Pi”, was already known by scientists and IfThe Rema (OC 583:1, citing the Maharil) mathematicians at the time of the Mishnah, and records the minhag of Tashlich, a ritual in which even at the time of King Solomon. The Rishonim we symbolically cast away our sins on Rosh and Achronim struggle to explain the Hashana near a body of water: discrepancy between the formula used by the והולכין אל הנהר לומר פסוק ותשליך במצולות ים כל .Rabbis, and what is mathematically accurate חטאתינו וגומר The Rambam in Pirush Hamishnayos says that Pi is an irrational number, and, as a result, the They also go to a river and say the verse: “You complete value of Pi is not available to us. And, will hurl all our sins Into the depths of the sea since, even a value of 3.14 is not exact, the (Michah 7:19).” Rabbis, when applying Pi to matters of Halacha, for practical, daily use, chose a ratio of 3:1, Note that he does not mention throwing bread which is less complex, easier to work with, and crumbs, a topic we will return to another time. is an error of less than 5%. There are many interpretations offered for the minhag but here I will quote three. The Aruch Hashulchan, Orach Chaim, Hilchos :תורת העולה, חלק ג נו:ב Shabbos, Siman 363, Seif 22, supports the 1) The Rema writes in Rambam’s view, and asserts that it is for that ולכן אנו הולכים על המים לראות אשר שם חול גבול לים, very reason that the Gemara derives the 3:1 ואמר עד פה תבא ולא תוסף, וכשאנו הולכים שם אנו ratio from a Possuk, rather than base it on רואים גבורתו של יוצר בראשית, ולכן אנו הולכים על ,known mathematical principles, to show that המים בראש השנה when it comes to matters of Halacha, we are to use a 3:1 ratio of circumference to diameter, and, not, 3.14:1. The Tashbatz says, based on Therefore, we go to the water to see the sand this, that 3:1 should be used, both LeChumra bordering the sea. We say, until here we can and LeKula, whether it results in a more walk and no further. When we go there we see stringent or more lenient outcome, although the strength of the Creator. This is why we others disagree. come to the water on Rosh Hashanah. M AJ UJJAYUSUAN UEG1MLUJAJJPJEGUAU5YUUGAT US, NJ L1MUNEYG 31UTSGY2EM SA,UE8 TN, 1U0 1T ,Y2 B1S 252E S2, 5 T19E02 ,20 6T089,2 ,5R202 , 2, 1, 0|,0 28 2, 05 252 0,02 B2,|0, 0 |2 02 0 E2|2 2 0C20| 2H0 B00 | 0HM2 0 | EA2 |2V |0|U A BH 0|R0A| DP SK TAK| AE-K '|HNIE|BSAOE MAIN VE AHET RTRKLIOCITALCS-O-DEOKAIHEABRMOH 'FBECTIT ACEI UTAV|AEHMA|HLSIZNKS CR V AM |EP|O|HAP |OK I| A TAPN|P P PG|A|GP AAA|P E IGAEGPGPG | A EGPA6EAE 2EG AE G G 4PE334 3GEEA3 E6 G636 9E3 2

שתמשך מלכותם שנא' (מלכים א א, לג) ויאמר המלך The Rema makes two related points. Coming להם קחו עמכם את עבדי אדוניכם [וגו'] והורדתם אותו upon a natural body of water is meant to אל גחון inspire us to recognize the majesty and glory of God and His Creation. “The sea is His, and He made it; and His hands formed the dry land.” The Sages taught: One anoints the kings only But it is also meant to impress upon us the upon a spring, so that their kingdom will limits of man, our own smallness, boundedness, continue [like a spring], as it is stated [with and finitude. regard to the coronation of Shlomo before the death of David]: “And the king said unto them: This is reminiscent of the Rambam in Yesodot Take with you the servants of your lord, and let HaTorah 2:2: Solomon my son ride upon my own mule, and bring him down to Gihon. And let Tzadok the What is the path [to attain] love and fear of priest and Nathan the prophet anoint him there Him? When a person contemplates His king over and sound the shofar and say: wondrous and great deeds and creations and Long live King Solomon” (I Kings 1:33–34). appreciates His infinite wisdom that surpasses all comparison, he will immediately love, praise, In biblical fashion, we gather by a natural body and glorify [Him], yearning with tremendous of water to coronate God as King. desire to know [God's] great name…[But] when he continues to reflect on these same matters, 3) If the view of the Kitzur Shulchan Aruch he will immediately recoil in awe and fear, associates Tashlich with “Malchiyut” appreciating how he is a tiny, lowly, and dark (kingship/coronation), the Maharil associates it creature, standing with his flimsy, limited, with “Zichronot” (remembrance). In that wisdom before He who is of perfect knowledge. section of Rosh Hashana Mussaf, we ask God to remember Avraham and the Akeida (which we Appreciating God’s majestic creation and read on the second day of Rosh Hashana). internalizing our own smallness are both ֱאל ֹקינוּ וֵאל ֹקי ֲאב ֹו ֵתֽינוּ ָז ְכ ֵ ֽרנוּ ְּב ִז ָּכר ֹון ט ֹוב ְל ָפ ֶנֽי ָך וּ ָפ ְק ֵֽדנוּ essential to our avodah on Rosh Hashana. We ִּב ְפ ֻק ַ ּדת ְי ׁשוּ ָעה ְו ַר ֲח ִמים ִמ ׁ ְּש ֵמי ׁ ְש ֵמי ֶקֽ ֶדם וּ ְז ָכר ָֽלנוּ ק' celebrate the anniversary of God’s creation of ֱאל ֹקינוּ ֶאת ַה ְּב ִרית ְו ֶאת ַה ֶ ֽח ֶסד ְו ֶאת־ ַה ׁ ְּשבוּ ָעה ֲא ׁ ֶשר ִנ ׁ ְש ַּבֽ ְע ָּת the world, Yom Harat Olam, but also humble ְל ַא ְב ָר ָהם ָא ִבֽינוּ ְּב ַהר ַה ּמ ֹו ִריָּה ְו ֵת ָר ֶאה ְל ָפ ֶנֽי ָך ֲע ֵק ָדה ׁ ֶש ָע ַקד ourselves before our Creator and Judge on Yom ַא ְב ָר ָהם ָא ִבֽינוּ ֶאת ִי ְצ ָחק ְּבנ ֹו ַעל ַּג ֵּבי ַה ִּמ ְז ֵּבֽ ַח ְו ָכ ַב ׁש ַר ֲח ָמיו HaDin. Tashlich thus compliments our morning ַל ֲע ׂש ֹות ְרצ ֹו ְנ ָך ְּב ֵל ָבב ׁ ָש ֵלם ֵּכן ִי ְכ ְּב ׁשוּ ַר ֲח ֶ ֽמי ָך ֶאת ַּכ ַע ְס ָך davening but it does so in a different religious ֵמ ָע ֵֽלינוּ וּ ְבטוּ ְב ָך ַה ָּגד ֹול יָ ׁשוּב ֲחר ֹון ַא ְּפ ָך ֵמ ַע ְּמ ָך modality. We begin the day by praying to God inside the sanctuary of shul (or parking lot tent) mediated by the words of our machzor, but Our God and God of our fathers remember us then we move outside, searching for God (and favorably before You and be mindful of us for ourselves), and praying to the One who Created deliverance and compassion from the eternal the beauty of the natural world. high heavens. Remember in our behalf, Adonoy, our God, the covenant, the kindness and the 2) On Rosh Hashana, we coronate HKBH as oath which You swore to our father Avraham on King. This finds expression in various ways Mount Moriah, and let there appear before You throughout the day, perhaps most prominently the binding with which our father Avraham in the Malchiyot section of the Rosh Hashana bound his son Yitzchak upon the altar, and how Musaf, and the various liturgical additions of he suppressed his compassion to do Your will “Hamelech.” R. Saadia Gaon explains that one of with a whole heart; so may Your compassion the reasons we blow shofar is to herald God as suppress Your anger against us. King. Similarly, the Kitzur Shulchan Arukh (129:21) understands the minhag of Tashlich as Citing the Tanhuma, the Maharil explains that a ritual reenactment of our coronating God as Tashlich is meant to recall --not the Akeidah per King. say -- but Avraham’s three day journey to get there. cites the following הוריות י״ב א The Gemara in baraisa: "On Rosh Ha-shana, after the meal, we have the custom of going to the lakes and rivers to cast into the depths of the sea all of our sins. This ת"ר אין מושחים את המלכים אלא על המעיין כדי M AJ UJJSAYUUAEN UG1MLUJPJAJJEGUAU5YUUTGA US, NJ L1MEUNYG 31UTSGY2ME SA,EU8 TN, 1U0 1TB ,Y2 1 S252E S2, E5 1T902 ,20 6T089R,2 ,5202 , 2, 1, 0 |,0 28 2, 05 22 0,02 ,B2,|0 0 |2 0 20 E2|2 0C20| 2H0 B0 | 0HM2 0 | 2EA |V |0|U A B0H |RA| DP SK T AK|AE-K '|HNIEBSAOE MAIN VEAHET KRTLIOCITALCS-O-IDEOKAHEABRMO H'FBECTI ACEI UTAV|AEHM|HLSIZNKS CRV AM |EP|O|HAP |OK I| A TAPN |P P PG|A|GP AAA| P E IGAEGPGPG | A EGPA6EAE 2EG AE G G 8PE35 53GEEA3 E 7 G75 9E7 2 commemorates the Akeida, in accordance with the Midrash (Yalkut Shimoni, Vayera 99) which says that [on the way to the intended sacrifice of Yitzchak] Avraham Avinu passed through a river until the water reached up to his neck, and said, 'Rescue me, Hashem, for the waters have reached until the soul' (Tehillim 69:2). And it was actually Satan, who made himself into a river in order to prevent Avraham from performing the Akeida."

Tashlich is a ritual in which we recall Avraham Avinu and the obstacles he faced -- and overcame-- on his way. We try to draw upon the spiritual strength and fortitude of our Click to Contribute ancestor to embark on our own journeys with the same perseverance, determination, and grit, seeing obstacles as merely hurdles to overcome.

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