Parshas Re'eh

LIVING WITH THE PARSHAH 5778 PARSHAS NITZAVIM By Rabbi Yaakov Feitman, Kehillas Bais Yehudah Tzvi It is no coincidence that this week’s Sedra includes the posuk which is considered by many Rishonim to be the source of the mitzvah of teshuvah: “Veshavta ad Hashem Elokecha – you will return to Hashem your G-d” (30:2). This Parshah is usually the introduction to Rosh Hashanah and it is therefore quite appropriate to read about repentance. However, the word ad – until seems somewhat out of place; the word el – would seem to have been more appropriate since we return to Hashem, not until Hashem. As a matter of fact, Yeshayahu Hanovie in the beginning of the famous Haftorah of Shabbos Shuvah also states “Return O Israel ad – until Hashem. Furthermore, the Rambam (beginning of Hilchos Teshuvah) changes the phrase slightly when he writes (twice!) that teshuvah must be done “lifnei Hashem.” What is the significance of these odd changes from the simple term el Hashem – to Hashem? Perhaps the answer may be found in the words of Chazal (Yumah 86a) that “Teshuvah is great in that it reaches the heavenly throne as the posuk says ad Hashem Elokecha.” Clearly the Gemara is teaching us that it is not enough to just repent. Our repentance must pierce the heavens. But what does that exactly mean? The Maharal (Nesivos Olam, Nesiv Hateshuvah 2) writes that teshuvah returns a person to his essence, since Adam was created in a sinless pristine state and teshuvah restores his original grandeur. This explains how a person who was never religious can become a Baal Teshuvah. It would seem that he can change but to what exactly is he returning? The answer, according to the Maharal is that we are all returning to the tremendous potential, holiness and greatness which we always had inside of ourselves. This concept follows the teaching of the Gemara (Shabbos 152b) that “the souls of the righteous are hidden under the Kisei Hakavod – the heavenly throne.” Through teshuvah we reach incredibly high, tapping our inner spiritual strength and becoming a totally different person. For this reason my rebbe, Rav Hutner zt’l used to say that “Teshuvah does not mean besser veren – to become better – but andersh veren – to become different.” We may also add the words of the famous Yerushalmi that all other korbanos are defined in the Torah as Vehikravtem – you must offer – but the korban of Rosh Hashanah is defined as Va’asisem – you shall do, since on Rosh Hashanah we have the ability to recreate ourselves. One who indeed recreates himself does not have to return to any moment in his past, for he is an entirely new person and entity. Perhaps that is the meaning of doing teshuvah lifnei Hashem – before G-d – for just being in the presence of the Shechinah is life-changing and transformational. This is why our teshuvah must go all the way ad Hashem since only He can create. The surprise here is that now we can actually be part of our own recreation by doing teshuvah. We might at this point be able to answer the well-known question of Rav Yisrael Salanter: why does Rosh Hashanah, the Day of Judgment precede Yom Kippur? Wouldn’t it have been better if we achieved kaparah – atonement – and then stood in judgment? We may now answer that only Rosh Hashanah, our birthday, transports us back to our true self, the Adam which Hashem created in His image of perfection. Then and only then we will prepared to be judged and, G-d willing, emerge as innocent and pure as on the first Rosh Hashanah in Gan Eden. A GUTTEN SHABBOS AND A KESIVAH VACHASIMAH TOVAH HALACHA OF THE WEEK 5778 PARSHAS NITZAVIM BY RABBI YAAKOV FEITMAN KEHILLAS BAIS YEHUDAH TZVI This week we complete this year’s questions and answers about Rosh Hashanah, b’ezras Hashem Question: If one is fasting on Erev Rosh Hashanah (Sunday this year), until what time must one fast to say Aneinu in Mincha and what are the other guidelines for this fast? Answer: The Shulchan Aruch (581:2) writes that there is a minhag to fast on Erev Rosh Hashanah. The Mishnah Berurah adds that even boys over 13 and girls over 12 should do so, although not children as seems from the Mogen Avrohom. Nevertheless, the Mishnah Berurah writes that one does not have to complete the fast and does not have to accept it upon himself the day before. However, Rav Elyashiv zt”l (Ashrei Ha’ish3:13:27) holds that since not everyone fasts as in the past, we do have to accept the fast the day before. Some people fast only until chatzos (12:53 P.M.) but they cannot recite Aneinu. In order to do so, the Biur Halacha writes that one must fast until Mincha Gedolah which this year is at 1:25, daven with Aneinu and then may break his fast. Question: I have heard that we don’t say Hallel on Rosh Hashanah because we are in a state of trepidation because we are being judged. If so, then why do we say the shir shel yom and Az Yashir? Answer: Good question. First of all, the source for why we don’t say Hallel is the Gra (Biur, 582:8) that we don’t say Moadim Lesimcha…on Rosh Hashanah is based upon the Gemara (Rosh Hashanah 32b) that we cannot be totally happy when we are in the middle of being judged. However, the Brisker Rov zt”l quotes his father, Rav Chaim zt”l, that this applies only to Hallel but not other shiros because Hallel requires simcha sheleimah (absolute joy) and that is impossible on Rosh Hashanah and Yom Kippur. The shir shel yom and Az Yashir, however, can recited with partial simcha. Rav Tzvi Pesach Frank zt”l (Mikraei Kodesh No.10) offers a different answer. Basing himself upon a Maharshah (Eruchin 10b), he suggests that Az Yashir is not really a recitation of song. It is merely telling the story of what the Jews sang at that time. We might add that the same answer would apply to the shir shel yom as well. Question: If someone already blew or heard Tekias Shofar and then is blowing for women who should make the Beracha? Answer: The Mishnah Berurah (585:5) writes that it is best if the women make the Beracha themselves. However, he concludes that if the Baal Tokea wishes, he may be motzi the women in the Berachos. Nevertheless, since the Rama (589:6) seems to hold that a man should not be motzi women with the Beracha and our women are all capable of making the Beracha, they should do so for themselves. This seems to be the best way. Interestingly, Rav Nisson Kareleitz (Chut Shani, page 61) holds that if a woman entered Shul having missed the Baal Tokeah’s bracha, she may make the bracha for herself, even if she is davening Sefard and is in the middle of the silent Shemoneh Esray. In the Minhag Ashkenaz this is not a problem at all, since she has no need to make the bracha in the middle of her Shemoneh Esray. The woman may make a Shehechiyanu as well but not in the middle of her silent Shemoneh Esray. A GUTTEN SHABBOS AND A KESIVAH VACHASIMAH TOVAH.

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