Parshat Vayelech Shabbat Shuva 6 Tishrei 5776 /September 19, 2015 Daf Yomi: Nazir 28 ; Nach Yomi: Daniel 12 Weekly Dvar A project of the NATIONAL COUNCIL OF YOUNG ISRAEL SPONSORED BY THE HENRY, BERTHA AND EDWARD ROTHMAN FOUNDATION ROCHESTER, NY,CLEVELAND, OHIO, CIRCLEVILLE, OHIO On Being A Man Rabbi Yonah Gross Associate Member, Young Israel Council of Rabbis

On the last day of his life, Moshe personally counsels Yehoshua regarding the transition to becoming the leader of the Jewish people. What greater gift could the new leader ask for than advice from Moshe Rabbeinu himself? But, just a few verses later, Moshe seems to be contradicted by HaShem!

Moshe tells Yehoshua to be “strong and courageous for you shall come with this people into the land” (31:7). points out Moshe’s guidance was that Yehoshua recognize that he is not taking on such an enormous task alone. He was to lead the Jewish nation, and carry the burden of the people, with the help of the Elders of the generation.

Rashi notes, however, that just sixteen verses later (31:23), HaShem advises Yehoshua directly. There too, Yehoshua is told to be “strong and courageous” but the reason given is because “you will bring the children of Israel into the land.” There is no mention of any help from others. The (Sanhedrin 8a) records this inconsistency and resolves it only by saying that one was said by Moshe and one by HaShem. Does that mean Moshe was wrong? Was he being over-ruled?

Rav David HaLevi Segal, (1586–1667, the “TAZ,” known for his commentary on ), provides the following approach in his commentary on Chumash, Dibra David. Moshe’s suggestion was that Yehoshua should recognize that he is not alone, that Yehoshua’s initial reaction when confronted with a problem should be to realize that the Elders of Israel are there to advise him. Every night during the Maariv prayers we ask that HaShem “set us aright with good counsel.” The advice of Moshe was that Yehoshua should recognize the importance of good counsel and achieving consensus.

Beyond this, HaShem wanted to make sure Yehoshua realized that the final decisions would ultimately be Yehoshua’s to make. True, he could, and should, seek advice and help from others, but that would not absolve Yehoshua of his responsibility of leadership and of being the final decider of law.

Richard Nixon wrote in his memoirs following his defeat to John F. Kennedy in the 1960 election: “For those who practice the art of politics there are two unbreakable rules. In a winning campaign, the candidate must not only allow but encourage each one of his advisors and associates to take credit for the tactics that led to victory. In a losing campaign, only the candidate is responsible for the tactics that led to defeat.”

Perhaps this tension is alluded to earlier in Parshat Pinchas (27:16), where we find the first discussion of Yehoshua becoming the next leader. Moshe requests that “HaShem, the spirit of all flesh, appoint a man over the assembly,” and Rashi comments that being “the spirit of all flesh” was to say that only HaShem, the one who knows the true characteristics of every man, will be able to find a leader befitting every member of his constituency.

HaShem’s reply is most telling. “Take to yourself Yehoshua, a man in whom there is spirit.” And HaShem’s response is that Moshe should not search for a leader who would contort his opinions to appease each member of the people. Rather, the goal is to find someone who, by his character, by being himself, is able to lead the people whether or not they agree with all of his positions. Leaders must take counsel from others but the final decision, and therefore the responsibility, is always theirs to embrace.

The emphasis on taking ownership of one’s decisions is not limited to those in leadership roles. Each individual is faced with important personal decisions to make, and each individual is urged to seek guidance in making those decisions. But the final responsibility lies with the individual.

When HaShem created man on the sixth day of creation, He said to the angels (Bereishit Rabbah 8:8)) “let us make man in our image as our likeness” (Bereishit 1:26). The Sforno explains that the angels are similar to their heavenly hosts in that they function with knowledge and recognition, but they lack freedom of choice. Man is more like HaShem, because HaShem, like man, has the freedom to choose. In fact, the Meshech Chochma (Bereishit 1:26) posits that freedom of choice is what the term ‘in the image of HaShem’ actually means.

As we move from Rosh HaShanah, the anniversary of the creation of man and the celebration of free choice, to Yom Kippur, the Day of Atonement for making erroneous choices, it is important to take the message of Yehoshua to heart and concentrate on the importance and the effects of the decisions we make, and accept responsibility for our actions. That is what makes man who he is.

Shabbat Shalom, Gmar Chatima Tova. The Weekly Sidra “The Education of Children” Rabbi Moshe Greebel Associate Member, Young Israel Council of Rabbis

In this week’s Sidra we are presented with the Mitzvah of Hakhel, or gathering:

“And Moshe commanded them, saying, ‘At the end of every seven years, in the set time of the year of Sh’mitah (Sabbatical), on the Feast of Sukkos. When all Yisroel has come to appear before HaShem your G-d in the place which He shall choose, you (the king) shall read this Torah before all Yisroel in their hearing. Gather (Hakhel) the people together, men, and women, and the babes, and your stranger who is inside your gates, that they may hear, and that they may learn, and fear HaShem your G-d, and take care to do all the words of this Torah.’” (D’varim 31:10-12)

The Mishna in the Gemarah of Sotah 41a describes this event in the following manner:

“What was the procedure in connection with the portion (of the Torah) read by the king? At the conclusion of the first day of the Festival of Sukkos in the eighth (year), that is the end of the seventh, they erect a wooden dais in the court (of the Bais HaMikdash- Temple) upon which he (king) sits, as it is said, ‘At the end of every seven years in the set time.’ The synagogue attendant takes a Torah scroll and hands it to the synagogue President. And, the synagogue President hands it to the Kohain Gadol’s (high Kohain) deputy. He hands it to the Kohain Gadol who hands it to the king. The king stands and receives it, but reads (it) sitting….. The king reads from the beginning of D’varim up to the Sh’ma…..”

Concerning the Mitzvah of Hakhel, the Gemarah in Chagigah 3a poses the following question and responds:

“Our Rabbis taught that once Rabbi Yochanan Ben B’roka and Rabbi Elazar Ben Chisma went to pay their respects to Rabbi Y’hoshua at P’ki'in. Said he (Rabbi Y’hoshua) to them, ‘What new teaching was there at the Bais HaMidrash (study hall) today?’ They replied, ‘We are your disciples and your waters do we drink…..’”

Momentarily interrupting the Gemarah, Rashi informs us that Rabbi Yochanan Ben B’roka and Rabbi Elazar Ben Chisma were reluctant to speak before their master Rabbi Y’hoshua. We return to the Gemarah:

“…... Said he (Rabbi Y’hoshua) to them, ‘Even so, it is impossible for a Bais HaMidrash session to pass without some novel teaching. Whose week was it (to lecture)?’ (They replied,) ‘It was the week of Rabbi Elazar Ben Azarya.’ ‘And what was his discourse today?’ They answered, ‘The section of Hakhel.’ ‘And what exposition did he give thereon?’ ‘”Gather the people together, men, and women, and the babes.” If the men came to learn, the women came to hear, but wherefore have the babes to come? In order to grant reward to those that bring them…..’”

The Gemarah concludes:

“….. Said he (Rabbi Y’hoshua) to them, ‘There was a fair pearl in your hand, and you sought to deprive me of it (by not revealing to me this discourse of Rabbi Elazar Ben Azarya).’”

In the text Yalkut Ha’Urim (published 1955- Rav Moshe Uri Keller of blessed memory) a further query is posed. In truth, if men and women had the obligation of attending the Mitzvah of Hakhel in Y’rushalayim, they had no choice but to bring their babies. For, how could they have left small children unattended at home? And, if this is so, why did the Torah even have to issue a Mitzvah to bring babies with them?

The answer to this is that even though it was necessary to take their small children with them, the Torah nevertheless, desired to issue a Mitzvah to bring these children so that reward could be given to their bringers. It is as the Mishna in the Gemarah Makkos 23b puts it:

“….. Rabbi Chananya Ben Akashiya says, ‘HaKadosh Baruch Hu desired to make Yisroel worthy, therefore, He gave them the Torah (to study) and many Mitzvos (to accomplish). For, it is said, “HaShem was pleased for His righteousness sake to make the Torah great and glorious.”’” (Y’shaya 42:21)

In the commentary of the S’fas Emes (Rav Y’huda Aryeh Leib Alter 1847– 1905 of blessed memory), we have this observation. In reality, small children and babes have the tendency to continuously cry and make noise, which certainly must have disturbed their parents’ concentration while the king read from the Torah. Would it not have been better to make provisions so that these small children could be left supervised at home?

In answer, the S’fas Emes instructs that the answer of the Gemarah, ‘In order to grant reward to those that bring them’ means that at the risk of the parents being disturbed, it was still better that they introduce their babes to the service of HaKadosh Baruch Hu, so that their small ears could become accustomed to hearing the words of Torah. And, to convince the parents of this, the Torah issued them a Mitzvah of bringing their small children with them. Hence, concludes the S’fas Emes, there are times when one must sacrifice some of his own ‘righteousness’ so to speak, in order to instruct his children in Torah.

In the Meshech Chachma (Rav Meir Simcha of Dvinsk 1843– 1926 of blessed memory) we see the following. In our above Gemarah of Chagigah when Rabbi Y’hoshua is informed of the reason that there is a Mitzvah for parents to bring little ones to Hakhel ‘To grant reward to those that bring them,’ he replied, “There was a fair pearl in your hand, and you sought to deprive me of it.” What was his exact intent on making this statement?

To answer this question, the Meshech Chachma cites the Gemarah in the Y’rushalmi Y’vamos 8b, wherein the following is told of the mother of Rabbi Y’hoshua:

“….. ’I (Rabbi Dosa Ben Harkinas) remember that his mother would bring his crib (with the infant Rabbi Y’hoshua in it) to the synagogue in order that his ears cleave to words of Torah…..’”

Basically, his mother would do this in order that the child become accustomed to hearing words of Torah. Therefore, instructed the Meshech Chachma, the words of Rabbi Yochanan Ben B’roka and Rabbi Elazar Ben Chisma ‘To grant reward to those that bring them,’ reminded Rabbi Y’hoshua of the actions of his own mother, to which he referred as ‘The fair pearl in your hands.’

Of course, not enough can be written about the importance of educating children in the words of Torah, which for all accounts, is our very link with our Avos (patriarchs). In conclusion, the following episode from the Gemarah of Ta’anis 24a is cited:

“Once Rav came to a certain place (which needed rain) and decreed a fast, but no rain fell. The Sh’liach Tzibur (the communal representative for prayers) then stepped down at his request before the ark and recited, “He causes the wind to blow,” and the wind blew. (He continued,) “He causes the rain to fall,” and rain fell. Rav thereupon asked him, “What is your special merit?” The latter replied, “I am a teacher (of Torah) of young children, and I teach the children of the poor as well as those of the rich. I take no fees from any who cannot afford to pay. Further, I have a fishpond, and any boy who is reluctant (to learn) I bribe with some of the fish from it, and thereby appease him so that he becomes eager to learn.”

May we soon see the G’ulah Sh’laimah in its complete resplendence- speedily, and in our times. Good Shabbos, Gmar Chasimah Tova.

In addition to being a M’chaneich, Rabbi Greebel is the part time Rav of Congregation Children of Israel of Youngstown, Ohio, and delivers a Gemarah Shiur via Skype. He can be contacted at [email protected] or at [email protected] Maximize the Effectiveness of Teshuva Rabbi Dovid Sochet Associate Member, Young Israel Council of Rabbis

The Gemarah says that teshuva (repentance) out of fear transforms intentional sins into accidental sins. However, penitence done out of love for Hashem is so great that it actually converts intentional sins into Mitzvohs.

How does this happen? What causes these different results based on the devotion in one’s repentance?

The Orach L’chaim explains that teshuva out of fear results in one’s sins converting into accidental sins. This is derived from the understanding that the Heavenly court does not punish one for transgressions done be’shogeg (unintentional sins). Although such sins do still need atonement, this conversion helps to wash away the intention involved in his sin therefore he is no longer deserving of any punishment. Nonetheless, the damage done by his misdeed has not yet been addressed. Therefore a person who does teshuva out of trepidation, which is only triggered out of his concern of being reprimanded or punished, accomplishes his desire by having his sin downgraded to a wrongdoing that doesn’t receive punishment. There does, nonetheless, still remain some distance between him and his Creator for the sin is still present between them (figuratively). One who does teshuva out of love for Hashem has removed all barriers that separate himself from his Maker.

The Chasam Sofer has a revolutionary approach. Although teshuva out of fear only causes the wrong deeds to be converted into unintentional acts, such a teshuva, with the addition of prayer and charity, has the same effect as teshuva out of love towards Hashem, thus also resulting in one’s wicked ways being perceived as meritorious acts.

I understand this idea of the Chasam Sofer as follows: Although this individual’s teshuva still did not remove the distance created by his sinful ways, prayer in its true meaning automatically causes the barriers to peel away. Prayer is an act of dveikus - cleaving (so to say) onto Hashem which breaks through the barriers that has separated them. So too, tzedaka (charity) has the same effect. Tzedaka causes one to enter the King’s chambers despite his not being worthy, for Hashem shows favor to one who helps His children.

שובה ישראל עד ה' אלקיך כי כשלת בעונך, קחו עמכם דברים ושבו אל ה' אמרו אליו כל תשא עון וקח טוב In the Haftorah we read ,repent Israel, return to Hashem your G-d, for you have stumbled in your transgressions. Take with you words –ונשלמה פרים שפתינו and return to Hashem. Say to Him, “Forgive all sin and accept that which is good, and we will render in the place of cattle the offering of our prayers”.

With this preface the Chasam Sofer explains the words of the Haftorah. “Repent Israel” implies doing teshuva in any format, even if only out of fear. “To Hashem your G-d” refers to tzedaka for how else can it be possible for a human to reach Hashem’s status? Rather it must be understood to mean emulating Hashem’s attributes by giving charity and other assistance to the needy. “For you have stumbled in your transgressions”- although you are now worthy since your repentance has reduced your intentional wrongdoings to mere stumbling transgressions, unintended sins, yet they are still not counted as mitzvos. However, the pasuk gives us hope and declares, “Take with you words- words of prayer, “return unto Hashem”- do teshuva, “forgive all sin and accept that which is good”. Having fulfilled all three of the above components, Teshuva, Prayer and Tzedaka, we can now say that Hashem forgives all sin and counts them as good deeds, as if one actually repented out of love for Hashem.

ועתה כתבו לכם את השירה הזאת ולמדה את בני ישראל למען תהיה לי Perhaps the following Pasuk in this week’s Parsha and now write for yourselves this song (the Torah) and teach it to the – השירה הזאת לעד בבני ישראל וכו' כי לא תשכח מפי זרעו וכו' Children of Israel, place it in their mouths so this song may be a witness for Me within Bnei Yisroel…… for I shall not be forgotten from the mouths of their offspring”, can also be understood similarly as follows:

The Tiferes Yisroel explains that the reason for the custom of singing during the Viduy (prayer of confession) prayer on Yom Kippur is in order that the teshuva should be out of love; singing causes one to be happy; it evokes one’s emotion of love. Our Rabbis and now write for yourselves this -ועתה כתבו לכם את השירה …“ ,now- always alludes to teshuva–ועתה teach us that the word song”, repent by inscribing in the depths of your heart this song, hinting to us that the repentance should be one done out of intense the word zois has the numerical value of 408 which equals in total to the values of Tzom (136)–teshuva through – הזאת .love fasting, kol (136) - prayer, and mammon (136) – charity. The intent of this is to tell us that there are two ways we can reach a full repentance. One is through love that totally erases the sin and renders it a Mitzvah. The other is at a time when the repentance is done out of fear, which ordinarily still leaves a barrier between Hashem and the repentant, yet there is still a way to gain full repentance; when it is done together with prayer and charity.

for I shall not be forgotten from the mouths of their offspring. This is a lesson -לא תשכח מפי זרעו וכו' -The verse now ends for all generations and all classes of people. Even for those who are not on a spiritual level to repent out of love, there is still a means for them to regain entry into Hashem’s inner chambers, through simple teshuva accompanied by prayer and charity.

I would like to wish upon all an easy and meaningful fast. May we all merit that our prayers be answered for good. May it be Hashem’s Divine will that we merit to welcome the Messiah speedily in our days.

Good Shabbos and a sweet New Year. Rabbi Dovid Sochet

Please feel free to forward this Torah thought to anyone you feel will take pleasure in reading it. Feel free to contact me at [email protected] with any questions and comments. Good Shabbos. Rabbi Dovid Sochet Audio Drasha on the Parsha by Rabbi Moshe Snow Mara D'atra, Young Israel of Beth El/Boro Park https://www.youtube.com/watch?v=N920c_5aIz8 Parshas V’yelech: The Repentance of The Masses Parshas V'yelech: Покаяние масс Rabbi Yisroel Yitzchok Silberberg Mara D’asra Young Israel of Mapleton Park, Brooklyn NY

На этой неделе в недельной главе Торы обсуждает требование покаяться и вернуться к Аль-могучий после еврей грехов. Тора признает, что человеческая природа такова, что мы будем иметь взлеты и падения на протяжении нашей жизни, но в конечном счете мы, как ожидается, чтобы искупить себя, покаявшись с полным сердцем.

Баал-Шем-Тов пишет, что как человеческая природа диктует, что мы все грешим, так же человеческая природа прогнозирует, что все люди имеют возможность покаяться. Он цитирует стих из псалмов, которые мы читаем во Наши молитвы (slichos), который говорит: "с повторяющимися волнами, вы должны похвалить их". Баал Шем объясняет, что царь Давид сравнивает еврейский народ с волнами океана. Во время создания Всемогущий создал точную границу, до которой точка волны не могут поехать. Тем не менее, каждый день волны пытайтесь поднять выше этой точки и превышает их предел, они были выделены. Несмотря на усилия волны, их бурной крещендо всегда заканчивается волна возвращается к своей естественной спокойной рисунком и волна не превышает границу.

Точно так же, все мы в течение нашего времени в этом мире попытке превысить наш допустимый границу нашей приверженности к Торе и ее заповедей. Тем не менее, в конце концов, мы в конце концов осознаем свою ошибку, и мы возвращаемся к нашей правильном положении и перспективах нашей жизни, восстанавливая наши действия, чтобы соответствовать нашей цели в мире. Таким образом, Давид Кинг, комментируя, что наш Творец восхваляет еврейский народ, как мы все, в конечном счете сдержать наши желания ради Всевышнего, как волны вернуться к их спокойствия после каждой волны.

В другом подходе мы можем, возможно, объяснить сравнение еврейского народа на волнах по-другому. В главе, в Nitzavim Тора подразумевает, что наш Творец примет наше покаяние в любое время, мы достучаться до него, как стих гласит: "И Аль- могучий вернется к нам и помилуй вас". Тем не менее, в Parsh из V'yelech Тора указывает, что будут случаи, которые Всевышний отворачивается от нас и быть скрытые, так сказать помогать нам, как стих гласит: "И я буду прятаться от них в том, что время, потому что их злые дела ". Как мы можем объяснить, казалось бы, противоречия между двумя Parshiyos?

Талмуд в трактате Рош ха-Шана делает различие между раскаянием индивидуума против, что из конгрегации. Когда группа людей (tzibur) молиться и просить прощения у Всевышнего их покаяние может быть принято, даже если ужасающим указ уже объявлен в небесах. Тем не менее, есть мнения, что, когда индивидуальная раскается в своих грехах Самим его покаяние принимается только до приговора провозглашается на небесах. Эта концепция ссылался на Дэвида короля в сравнении еврейский народ волн. Когда волна приходит как единое целое она имеет мало силы. Тем не менее, когда волна является частью строки волн имеет гораздо больше потенцию и влияние.

Причина разницы в суд между молитвами и покаянием собрания и что индивидуума двояка. Во-первых, когда общество молится вместе, каждый человек не изучены сами по себе, но судят в целом. Когда оценка относится к группе тех пор, пока большинство являются обоснованным, чем группа судить выгодно. В отличие от молитвы и покаяния лиц, где суждение частности, лиц только делами.

Во-вторых, можно что товар дела некоторых людей в группе так чрезвычайно положительной, что они могут нести остальную часть группы. Тем не менее, человек, который кается имеет только свои собственные добрые дела, чтобы положиться.

Давайте объединимся в предстоящий Рош а-Шана и помолиться и покаяться вместе как единое целое. Всевышний непременно затем принять наши молитвы и написать все с нами в книге жизни на предстоящий новый год.

Хорошие Шаббат! Good Shabbos!

Meafar Kumi Rabbi Ronen Shaharabany Graduate, NCYI Rabbinic Training Program

אלהי נכר הארץ אשר הוא בא שמה בקרבו ועזבני והפר את בריתי כתוב בפרשתנו: "ויאמר ה' אל משה הנך שכב עם אבתיך וקם העם הזה וזנה אחרי י אשר כרתי אתו. וחרה אפי בו ביום ההוא ועזבתים והסתרתי פני מהם והיה לאכל ומצאהו רעות רבות וצרות ואמר ביום ההוא הלא על כי אין אלה יח(.-ה כי פנה אל אלהים אחרים" )דברים לא, טזבקרבי מצאוני הרעות האלה. ואנכי הסתר אסתיר פני ביום ההוא על כל הרעה אשר עש

םהמ ינפ יתרתסהו"ל םרג םאטחו ."ץראה רכנ יהלא ירחא הנזו הזה םעה םקו" –פירש הספורנו: ראשית, ה' תבע את ישראל על שעבדו עבודה זרה כי אין אלהי בקרבי מצאוני הרעות האלה". מפרש והיה לאכל ומצאהו רעות רבות וצרות". לאחר מכן ה' תבע את ישראל על דבר נוסף, על אומרם "על 'הספורנו, שישראל חשבו שהצרות באו להם בגלל שה' סילק שכינתו מתוכם ועזב אותם. מחשבה זו גרמה שלא יתפללו ולא ישובו בתשובה. ועל זה ה קום שיהיו ישראל תהיה השכינה מצויה שם, דהיינו, לא כמחשבת ישראל שאין ה' בקרבם, כי אמנם בכל מ –אמר "ואנכי הסתר אסתיר פני מהם" כאמרם )מגילה כט.( בכל מקום שגלו ישראל שכינה עמהם. והצרות באו רק מחמת הסתר פנים, אבל לא בגלל שה' עזבם. עכשיו התורה מסכמת את ספורנו: כי בצרות המוצאות אותם על חטאם, ואומרת: "ואנכי הסתר אסתיר פני ביום ההוא על כל הרעה אשר עשה כי פנה אל אלהים אחרים". מפרש ה מה שחטאו, הם אינם פונים אלי לעזרה בתשובה ובתפילה, אבל פונים להמלט באמצעות עובדי אלהים אחרים, ע"כ דברי הספורנו.

מילא לא התפללו נמצא, התביעה על ישראל אינה רק על שבפועל עבדו עבודה זרה, אלא גם על מחשבתם שה' סילק שכינתו מהם ועזבם לגמרי, כי מ ושבו בתשובה.

אפשר כתב החיד"א )דבש לפי, מערכת ת אות יט(: יש מי שכתב שתשובה אינה מועילה לעבודה זרה, גילוי עריות, ושפיכות דמים. ויש חולקים וכו'. ו ה". משום שיש שחשבו שאפשר שאפירה" "כם" "דלרמוז בפסוק "תשב אנוש עד דכא ותאמר שובו בני אדם" )תהלים צ, ג(. "דכא" ראשי תיבות " ישאר "םדא" –ואין תשובה על ג' עבירות חמורות הנ"ל. ולזה המשיך הפסוק "ותאמר שובו בני אדם" –ולא עד בכלל –לשוב בתשובה עד "דכא" כות תשובה פרק ב הלכה ם" "מומר", ללמד שאפילו אם חטא בג' עבירות חמורות אלו תשובה מועילה. עכ"ד. וכן מבואר ברמב"ם )הלדשה" "אתיבות " א, וסוף פרק ג( שתשובה מועילה לכל עבירה.

ובספר "קרבן נתנאל" )לרבי נתנאל משה חבובא, ח"א, עמ' תרצא( שואל מדוע ה' מקבל תשובה על עבירות חמורות אלו? ומביא מהמפרשים, שפירשו שכר בעליה עמה, ומתה הפרה, פטור. שנאמר "וכי ישאל איש מעם הדבר על פי המשנה במסכת בבא מציעא )פרק ח, א(: השואל את הפרה ושאל או יד(. דהיינו אדם ששאל פרה מחבירו, אבל יחד עם הפרה, -רעהו, ונשבר או מת, בעליו אין עמו שלם ישלם. אם בעליו עמו לא ישלם" )שמות כב, יג תה, הוא פטור מלשלם עליה. וכן לעניננו, מכיון שהקב"ה אם הפרה מ –מכיון שהבעליו עם הפרה –שאל או שכר גם את בעל הפרה למלאכה, אז ."םלשי אל" –לעולם עמנו, בבחינת "בעליו עמו", לכן באפשרותנו לשוב בתשובה

ובזה פירש הספר "ויאמר עזרה" )הובא ב"קרבן נתנאל" שם( את כוונת המסורה, שהמילה " א" כתובה בתנ"ך שלש פעמים. א. "תשב אנוש עד ושאפשר לשוב – "אכד דע שונא בשת" רמא 'ה :הנווכהו .)וט ,זנ והיעשי( "אכד תאו" .ג .)ב ,גכ םירבד( "'ה להקב אכד עוצפ אובי אל" .דכא". ב ב"דכא", אפילו על "דכא", שפיכות דמים, עבודה זרה, וגילוי עריות. אבל לכאורה קשה, דכתיב "לא יבוא פצוע דכא בקהל ה'", דהיינו מי שנגוע ופצוע -רש רש"י לא יבוא בקהל ה', ואין לו תשובה. ועל זה אמר הכתוב השלישי: "ואת דכא", שפירושו )סוטה ה.( "אני את דכא", דהיינו, אני עם "דכא". ופי אה לי אני מרכין שכינתי אצלו. נמצא שהקב"ה נמצא עם האדם אף בהיותו במצב של "דכא", ומכיון ש"בעליו עמו", שפיר מועילה תשובה, ע"כ. ונר להביא רמז לזה: המילוי של "דכא" )דלת כף אלף( עולה בגימטריא "בעליו עמו לא ישלם" )546(.

,אבל בני ישראל, באומרם "אין אלקי בקרבי", וכפירושו של הספורנו שחשבו שהקב"ה סילק שכינתו מהם, מצאו את עצמם בבחינת "בעליו אין עמו" גרועה מעצם העבודה –חושבם שה' עזב אותם –עת מבואר היטב מדוע הסיבה שהמשיכו לעבוד עבודה זרה וממילא טעו שננעלו מהם דלתי תשובה. וכ וב זרה, כי בזה נעלו מעצמם דלתי תשובה. ומוסר עצום הוא לנו, האם אנו לא נועלים את דלתי התשובה בפני עצמינו, בחושבנו שה' עזב אותנו מר איתנו בתוך טומאותנו )ויקרא טז, טז(, ושכינה עלינו אף כשנופלים לתחתית המדרגות, בודאי היינו שבים חטאינו? ל היינו מרגישים שהקב"ה שוכן בתשובה שלימה מאהבה

NCYI Divrei Torah Bulletin - a Project of the Young Israel Council of Rabbis Wishing Klal Yisrael Shabbat Shalom and a Happy and a Healthy New Year