בס''דבס"ד

Founded by Rabbi Yosef Oziel zt”l

WEEKLY BULLETIN

פרשת נצבים PARASHAT NIZAVIM

28TH OF ELUL 5778 – SEPTEMBER 8TH 2018

SHABBAT SCHEDULE Rosh Hashana BH is this coming Sunday WEEKLY SCHEDULE Mincha 6:05pm Night. The Fast of Tzom Gedalia this SUNDAY th Shir Hashirim: 6:30pm coming Wednesday Sep. 12 Please look at Selihot 6:45am Candle Lighting: 7:15pm the Schedule for info. Next shabbat is Shaharit: 7:40am Shaharit: 8:30am Shabbat Teshuba. Youth Minyan: 9:00am Followed By Hatarat We would like to wish a Hearty Mazal Tov Nedarim. Erev Rosh Zeman Keriat Shema 9:36am nd Hashana look at flyer to David & Serah Shoshan on the Birth of a 2 Zeman Keriat Shema 10:10am

Daf Yomi 5:30pm Baby Girl. They should see her grow in MONDAY TO FRIDAY Shiur: 6:15pm Torah, Hupa, Ulmaasim Tovim Amen. Selihot 5:30am Avot Ubanim 6:15pm Proud grandparents Amichai & Magali Shaharit 6:30am Minha: 6:55pm Shoshan Hodu Approx: 6:40am Followed by Seudat Shelishit & Shiur in Spanish 6:15pm Arvit This Week’s Bulletin has been Kindly Minha: 7:15pm by ,שלמה בן יעקב ז''ל Shabbat Ends: 8:15pm Sponsored Leiluy Nishmat his Dear Family. Followed By Arbit & Shiurim Rabbenu Tam 8:45pm

Synagogue: 310 - 95th Street, Surfside, FL 33154 Mailing Address: 1108 Kane Concourse, Suite 227, Bay Harbor Islands, FL 33154 www.hechalshalom.org Tel: (305) 867-6024 E-mail: [email protected] | [email protected]

בס''ד בס''ד (TORAH TEASERS (AISH 1. This parsha begins with a description of the Jewish people "standing" (netzavim) before Hashem. What 4 other places in the Torah are people described as "standing" (netzavim)? 2. Which two ancient professions appear in this parsha? 3. In what context is salt mentioned in this parsha? What 3 other places in the Torah is salt referred to? 4. Which four cities are mentioned in a single verse in this parsha, and also in a single verse in the book of Genesis? 5. Which three people appear together in a single verse in this parsha - on two separate occasions? 6. In what context is a root (shoresh) mentioned in this parsha? 7. What item in this parsha is referred to both in the masculine form and the feminine?

Answers 1) (1) The angels who come to Avraham in parshat Vayerah are standing (netzavim) over him (Genesis 18:2). (2) In parshat Vayigash, men are standing near Yosef when he wishes to reveal himself to his brothers (Genesis 45:1). (3) In parshat Shemot, when Moshe and Aharon leave Pharaoh after their unsuccessful meeting, men are standing outside the palace waiting to meet them (Exodus 5:20). (4) In parshat Korach, Dathan and Aviram stand outside their tents when Moshe comes to speak to them (Numbers 16:27). 2) The professions of a wood-chopper and a water-carrier are in Deuteronomy 29:10. 3) Moshe states that when later generations view the destruction of the land, they will see "sulphur and salt, a conflagration of the entire Land" (Deut. 29:22). Elsewhere in the Torah: (1) Salt is mentioned in parshat Vayera when Lot's wife turns to look at the destruction of Sodom and turns into a pillar of salt (Genesis 19:26). (2) In parshat Vayikra, we are commanded to add salt to every offering (Leviticus 2:13). (3) In parshat Bamidbar, the eternal covenant with the kohanim is referred to as a "covenant of salt" (Numbers 18:19). 4) Sedom, Amora, Adma, and Tzivoyim are all mentioned in a single verse in this parsha (Deut. 29:22). They are also mentioned (twice) in single verses in parshat Lech Lecha (Genesis 14:2, 8). 5) Avraham, Yitzhak and Yaakov are mentioned together in Deut. 29:12, and in 30:20. Moshe compares those who have in mind to serve other G-ds to a "root flourishing with gall and wormwood" (Deut. 29:17). 6) A Torah scroll (sefer Torah) is referred to in the feminine form (Deut. 28:61), and in the masculine form (Deut. 29:20) See Rashi (Deut. 29:20) for an explanation. 7) A Torah scroll (sefer Torah) is referred to in the feminine form (Deut. 28:61), and in the masculine form (Deut. 29:20) See Rashi (Deut. 29:20) for an explanation.

We would like to remind our Kahal Kadosh to please Donate wholeheartedly towards our Beautiful Kehila. Anyone interested in donating for any occasion, Avot Ubanim $120, Kiddush $350, Seudat Shelishit $275, Weekly Bulletin $150, Weekly Breakfast $150, Weekly Learning $500, & Monthly Learning $2000, Please contact the Rabbi. Thanking you in advance for your generous support. Tizke Lemitzvot! If anyone would like to contact the Rabbi, please feel free to call/text 786-879-4951, or email [email protected].

Men Refuah Shelema List Women

• Yosef Zvi Ben Sara Yosefia, • Isaac Ben Mesoda, • Simja Bat Esther, • Sara Ledicia Bat Mesoda, • Aviv Ben Luba Miriam, • Haim Ben Marcelle, • Mesoda Bat Esther, • Alegria Simha Bat Esther, • Mordechai Ben Brucha • Yizhak Ben Simja • Rachel Bat Sarah, • Naomie Bat Rarel Adda, Malka Shmalo, • Reuben Ben Eta, • Evelyn Bat Solita, • Malka Bat Joyce Simja, • Yizhak Abraham Ben Sheli, • Michael Ben Aliza, • Nina Bat Rachel, • Sivan Simha Bat Yehudit, • Yosef Yizhak Ben Sara Hana, • Eliel Moshe Ben Sarah • Gitel Rina Bat Yael, • Nikita Nechama Shimona • Yehudah Leon Ben Mesoda, Bat Hava, • Salomon Benarroch Ben • Miriam Bat Sofy, • Mordechai Ben Miriam, Alia • Rahma Bat Simha • Natalie Rachel Bat Nancy, • Meir Raymond Ben Hamsa • Mordechai Ben Mercedes • Esther Bat Fortuna • Malka Bat Dina

בס''ד בס''ד Community Announcements

(It is YOUR Community, make the most of it!)

Miscellaneous Announcements:

• This Week’s Congregational Kiddush is still available for Sponsorship!

• The Kiddush Club Initiative. Anyone interested donating a Kiddush Please kindly contact the Rabbi. Tizke

Lemizvot!

• This Week’s Seudat Shelishit has been Kindly Sponsored by Mrs. Miriam Benmergui in Memory of her th

Dear Mother Esther Bat Rahel z”l the 5 of Tishri. Tihye Nishmata Tzerura Bitzror Hahayim Amen.

• This Week’s Breakfast has been Kindly Sponsored by Mrs. Raquel Eisen Benoudiz in Memory of her Dear st Father Shemuel Eisen Ben Yitzchak z”l the 1 of Tishri. Tihye Nishmato Tzerura Bitzror Hahayim Amen.

• Anyone interested in sponsoring Breakfast for this week or on any day please contact the Rabbi.

• This Week’s Daf Yomi has been Kindly Sponsored by our Dear Friends Igal Dahan in honor of his Dear

Daughter Victoria Levana!

• If anyone is interested in creating a weekly class in your house or an individual class with the Rabbi, please do not hesitate to

contact the Rabbi.

• We are trying to update our Congregant’s contact information. We would like to start sending texts about different Events and

Shiurim. We would also like to start emailing the weekly bulletin. We would like to start a list of Nahalot/Azkarot/Yahrzeits.

We would also like to make a Refuah Shelema list. Please send your contact information to the Rabbi at [email protected]

• Please feel free to contact any of the board members either in person, or via email with suggestions or comments. Our email

addresses are: board member’s first name @oroziel.com

Important Message!!!

Eruv Update: Surfside: The Eruv in Surfside now includes the walking paths along the beach. Pushing strollers and carrying is

permitted on the paths, but not beyond the path or onto the beach.

Bal Harbour: The Eruv in Bal Harbour included the inner (western) walking path only. The pier at Haulover Cut is not included.

• Due to the recent reorganization of seats in the Bet Hakenesset, We are happy to announce the NEW possibility of purchasing seats

in the Bet Hakenesset. For more information, please contact the Board. • Before hanging up anything anywhere in the Bet Hakenesset, please seek authorization from the Rabbi. This includes flyers etc.

• Please be advised that prior to bringing any food or drinks for any occasion, you must first seek the authorization from the Rabbi.

Special Announcements

• We are pleased to announce that Ness 26 is part of the Amazon Charity Program, which would allow our community to

collect 0.5% of all the orders made by any of you on Amazon.com. In order to register you need to log on

smile.amazon.com and select Ness 26, Inc as the Charitable Organization you want to support, and from then shop on

smile.amazon.com instead of www.amazon.com. It won’t cost anything more, and is an easy way to contribute to our

budget needs.

• Anyone wishing to receive the Daily Halacha by the Rabbi please send a whatsapp message to Simon Chocron 786-351-

1573

• With the Yamim Noraim around the corner, everyone should be receiving an envelope with all information

concerning Membership, Schedules, Kapparot etc. Please update your mailing addresses ASAP in order to receive it.

Anyone wishing to complete a registration form for Membership can do so in the Bet Hakenesset or via our Website. Community Calendar:

• The program for Teenaged Boys ages 13-18 Started again with Great Succes with Shiur by the Rabbi & Supper

on Sunday Evenings after Arvit at around at 6:00 pm With Supper. New Participants Welcome! Anyone

wishing to sponsor this Shiur Please contact the Rabbi. Tizke Lemitzvot! • We have started the Mishmar Program Every other Thursday evening at 8:00 pm with Chulent, Beer, &

Snacks. Everyone is welcome!

Avot Ubanim: This Shabbat Afternoon at 6:20pm We are Learning the Selihot for Kippur!

Youth Minyan

• We are proud to announce the inauguration of our YOUTH/TEEN MINYAN geared to train and teach our future generations on the different tefillot and parashiot.

בס''ד

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We would like to Whole Heartedly Thank our Dear Friends, Drs. Benjamin & Sarah Courchia for generously Donating the TORAH LEARNING of Elul 5778 Leiluy Nishmat Yehia Ben Yakout Benchetrit z”l, Yaacov Ben Messaouda z”l & Aicha Bat Sinha z”l We truly appreciate it. In this merit, may Hashem Bless you & your wonderful family with all the Berachot of the Torah. Amen.

Birthdays Happy Anniversary To th Happy Birthday To • Jack & Raquel Benoudiz Sep 11 • Mr. Paul Bensabat – Fri. Sep. 7th, • Raphael & Batya Ammar Sep 13th • Yehonatan Tobul – Mon. Sep. 10th, th • Eduardo Lowensohn – Wed. Sep. 12 , Nahalot th • Ena Aquinin – Shabb. Sep. 15 , • Shemuel Eisen Ben Yizchak Meir z”l the 1st of th • Esther Nahon – Mon. Sep. 17 , Tishri (Father of Mrs. Raquel Eisen Benoudiz) th • Mr. Jacob Bengio – Thur. Sep. 20 , • Makhlouf Ben Yosef & Hannah z”l the 5th of Tishri nd • Mr. Frank Taieb – Shabb. Sep. 22 , (Brother of Mr. Raphael Ammar) th • Mr. Alain Albergel – Fri. Sep. 28 , • Esther Benmergui Bat Rahel z”l the 5th of Tishri • Dr. Ronny Aquinin – Shabb. Sep. 29th, th (Mother of Mrs. Miriam Benmergui) • Mr. Marcelo Romano – Shabb. Sep. 29 ,

Next Shabbat: • Simha Mamane Bat Esther z”l the 12th of Tishri (Sister of Mr. Habib Mamane)

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Community Shiurim Weekday mornings:

6:10AM to 6:45AM: Laws of Nidah. New participants welcome! In Recess

• 7:30AM Shiur on Hok Leyisrael with Breakfast! Everyone Is Welcome to Join. • 7:45AM to 8:30AM: Daf Yomi Masechet Menahot. NEW DAF YOMI MASECHET! New participants are welcome! It is a great time to start learning the Daf and join thousands of Jews across the world in this incredible project.

• 9:00 AM to 10:00 AM: Mishna Berura Dirshu Cycle! New participants welcome!

Weekday afternoons:

• Before Minha & After Arvit o Monday through Thursday: Shiurim in Spanish on assorted topics.

• After Arvit: o Mondays & Wednesdays: Hoshen Mishpat – Business Halacha o Every Thursday evening after Arvit Hilchot Nida in Depth for Men. o Tuesday Assorted Topics

In Recess for the Summer o Monday & Tuesday at 7:00pm Masechet Berachot in French o Every other Monday evening at 8:30pm Shalom Bayit Class to Women. o Every other Tuesday evening at 8:30pm Shalom Bayit Classes to Men.

• SHIUR for Ladies! The Rabbi’s Shiur on Halachot of Kashrut NEW SERIES ON Hilchot Basar Vechalav, (Laws pertaining to Meat & Milk) to Ladies, in the Bet Hakenesset, every Tuesday afternoon at 2:05 pm. New Participants are always Welcome! In Recess

Shabbat:

• Shabbat night before Arvit: Short lecture on the Parasha of the week. • Shabbat Morning: Lecture on the Parashah of the week. • Shabbat Afternoon – Daf Yomi at 5:30pm. • Shabbat Afternoon – Shiur at 6:15pm • Spanish Shiur – with Simon Chocron One hour before Minha • Seudat Shelishit: Short lecture on the Parasha of the week.

בס''ד It Depends Only on Us (Rabbi Eli Mansour from Daily Halacha) The Gemara in Masechet Aboda Zara (17a) tells the astonishing story of a man named Elazar Ben Dordaya, who is described as having been a degenerate addict, who visited every harlot in the world. Once, he heard of a woman who lived far away and who charged an exorbitant fee for her services, and so he took with him a pouch filled with money and traveled to her. During his visit with this woman, she told him that he is incapable of ever repenting, that he has fallen so low that he would never be able to change. This comment rattled Elazar, who ran outside and sat in between two mountains. He begged the mountains to beseech G-d on his behalf, but they said they could not. He then begged the heavens and the earth to beseech G-d on his behalf, but they said they could not. He begged the sun, the moon and the stars, but they, too, explained that they could not pray for him. Finally, he exclaimed, “The matter depends only on me!” He lowered his head and cried, until he passed away. A heavenly voice then exclaimed, “Rabbi Elazar Ben Dordaya is granted life in the eternal world.” Not only did Elazar’s repentance earn him a share in the next world, despite his life of decadence, but it even earned him the title “Rabbi.” Elazar Ben Dordaya was not a “Rabbi” in the sense that he could answer complex halachic questions, or deliver informative and uplifting lectures. However, he is, truly, a Rabbi, a teacher for every one of us. The Talmud elsewhere (Sukka 52a) compares the Yeser Ha’ra, our sinful inclinations, to a tall mountain, which is difficult to climb. When Elazar Ben Dordaya looked to the mountains for help, it means that he tried pinning the blame on his evil inclination, on his sinful impulses. When this did not work, he tried blaming the heavens and the earth – meaning, the complex combination between physicality and spirituality that characterizes the human condition. He thought he could blame his sinful lifestyle on this very difficult balance between our animalistic and spiritual natures. He then tried to blame the celestial beings – meaning, the Zodiac, his having been born at a certain time which affected his nature. Finally, he realized that he has no one to blame but himself: “The matter depends only on me.” This is why Elazar Ben Dordaya is called a “Rabbi.” He teaches us the vitally important lesson that “the matter depends only on me,” that we cannot blame anybody or anything for our sins. We must take full responsibility and own up to our mistakes and failings. We will never grow or improve as long as we cast the blame for our sins on other people. We need to recognize that we are responsible for our decisions and our actions. So often when I speak to people about religious observance, I hear them blame their low standards of observance on other factors. Some people blame it on their upbringing, saying that if their parents would have raised them differently, or had sent them to a different school, or if they had been raised in a more established Jewish community, they would observe Shabbat. Some people blame their spouse, saying that if their husband or wife was more encouraging or more passionate about religion, they would observe more. As we enter the High Holidays, we need to learn from our great “Rabbi” – Elazar Ben Dordaya. We need to learn the lesson of “the matter depends only on me,” that we each have only one person to blame for our mistakes, and only one person who can help us change, and that is ourselves. This is the key to repentance – recognizing that we are fully responsible for our mistakes, and that we are fully capable of correcting them, of changing our behavior, and of becoming the people who we know we should be.

בס''ד Outreach by Default (Rabbi Eli Mansour) Moshe Rabbenu tells us in Parashat Nisavim (29:28), “Ha’nistarot L’Hashem Elokenu Ve’ha’niglot Lanu U’l’banenu Ad Olam” – “That which is hidden belongs to Hashem our G-d; but that which is revealed is for us and our children, forever.” This verse establishes the concept of collective responsibility toward Torah observance. We committed ourselves to the Torah together as a nation, and not just as individuals. And therefore, we have a responsibility to see to it, as best we can, that all other Jews observe the Misvot. It does not suffice to ensure that we and our families are devoted to the Torah. We must also be concerned that all our fellow Jews are likewise committed. This verse tells us that although we are not responsible for the “Nistarot,” for the sins we are not aware of, the “Niglot” – the spiritual ills and failings of which we are aware – are our responsibility to address. The Hafetz Haim (Rav Yisrael Meir Kagan of Radin, 1839-1933) explained this concept through an analogy to a borrower who borrowed a large sum of money and asked a friend to sign as his guarantor. Sometime later, the guarantor sees his friend, the borrower, walking into a casino with a wallet stuffed with money. The guarantor rushes up to him and reprimands him for going gambling. “What’s it to you?” the friend angrily retorts. “It’s my money, so I can do what I want with it.” “Oh no,” the guarantor replies. “This directly affects me. If you throw your money away, I’m the one who’s going to have to come up with a million dollars to repay your loan!” Similarly, the Hafetz Haim explains, it is very much our business whether our fellow Jews observe the Torah, because we accepted collective responsibility toward it. We all jointly share the consequences of the nation’s collective success or, Heaven forbid, failure to observe the Misvot, and we must therefore do what we can to bring back those who have strayed from observance. Of course, this responsibility gives rise to the question of how this can be done. People don’t like being told what to do. It’s clear and obvious to everyone that if we go up to non-observant Jews and angrily reprimand them for violating the Torah, this tactic will not succeed. If anything, it will breed resentment that will further distance these precious Jews from our heritage. The solution is to affect people without saying a word, to show them the beauty of Misvot and the satisfaction they bring without talking about it. When we see, for example, a great Torah Sage poring over his Torah books with passion and excitement, we are inspired. And even the rest of us can inspire people by performing Misvot with fervor and enthusiasm. If people see us feeling happy and fulfilled for having chosen a Torah lifestyle, they might be open to the idea of trying it out. If we have non-observant guests for Shabbat meal and they see and feel the special joy of a family sitting together, sharing ideas and singing Pizmonim, this will have an effect. But if people see us performing Misvot begrudgingly, complaining about the responsibilities and rushing through them as fast as we can, they will remain distant from Torah life, and will in fact be happy that they do not embrace our lifestyle. We do not have to – and we should not – go over to our fellow Jews and tell them directly they must be observe the Torah. But what we can and must do is reach out to them automatically , by default, exuding joy and fulfillment in our performance of Misvot, and making it clear that we view Torah life as a great privilege and source of unparalleled satisfaction.

בס''ד Praying For Teshuba (Rabbi Eli Mansour) The Gemara in Masechet Berachot teaches, “Ha’kol Bi’ydeh Shamayim Hutz Mi’yirat Shamayim” – “Everything is in G-d’s Hands, except for fear of G-d.” This means that although G-d controls everything that happens in the world, there is one area which He chose not to control, and that is our free will. We, and only we, decide whether to act properly or improperly. G-d does not force us to choose good over evil or vice-versa. He leaves this completely in our control. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Ben Ish Hayil, raises the question of how to reconcile this fundamental precept with other sources, which indicate that G-d can cause us to repent. In one context, the Gemara says that opposing the Yeser Ha’ra (evil inclination) and performing Teshuba would be impossible without G-d’s help. And, we recite each day in the Amida prayer, “Hashibenu Abinu Le’Toratecha,” praying that G-d should bring us back to religious observance. How can we recite such a prayer if G-d does not interfere with our free will, and only we decide whether to act correctly? The Ben Ish Hai answered this question by distinguishing between two different stages of repentance: the initial thought, and the follow-up action. Teshuba begins with a stirring of the heart, with the recognition in one’s mind that he needs to improve. But this is only the beginning. After arriving at this realization, one must then do the hard work to change and to pray for forgiveness. The Ben Ish Hai explained that G-d “interferes” with our free will by putting the idea of Teshuba in our minds. The thoughts of Teshuba, and the feelings of disappointment with ourselves which we occasionally experience, come to us as a gift from the Almighty. But the rest is up to us. G-d puts the thoughts of Teshuba in our minds, but we must then invest the effort to make it happen. And thus when we pray “Hashibenu,” asking G-d to bring us back in repentance, we refer to the initial push and inspiration. We ask G-d to give us those initial feelings, the desire to repent, acknowledging that the rest of the process is solely up to us. These two stages are reflected by the two stages of the Yamim Nora’im (High Holidays). In our Rosh Hashanah prayers, we do not mention anything about repentance and forgiveness. The Rosh Hashanah prayers focus on the theme of G-d’s kingship, and the fact that He judges the earth. Rosh Hashanah is the time when we develop the thoughts of Teshuba, by contemplating G- d’s rule over the universe. This is alluded to in the word “Rosh,” which means “head,” indicating that this is the time when we develop thoughts and feelings of repentance. The rest of this period, the Ten Days of Repentance and Yom Kippur, is when we take these thoughts and put them into practice, taking the time to pray for forgiveness and to think about how we can improve during the coming year. The message for us is that Teshuba requires hard work, but also requires prayer. We must pray that G-d inspire us to improve so we can then work to make the changes that need to be made. This is true all year round, but especially during the period of Yamim Nora’im. As part of our efforts to repent, we must beg the Almighty to do His part, to stir our hearts and give us the inspiration we need to perform complete Teshuba and turn ourselves into better people.

“Complete Repentance” In Our Time (Rabbi Frand from Torah.org) The Maharal (as well as other commentaries) asks a famous question: Last week’s parsha (Parashat Ki Tavo) contained the terrible Tochacha [Prophetic listing of curses that will befall the

בס''ד Jewish nation if they abandon the Torah]. Parashat Bechukotai, at the end of Sefer VaYikra, also contains a terrible Tochacha. The end of the Tochacha in Parashat Bechukotai contains a consolation, while the Tochacha at the end of Parashat Ki Tavo ends without any consolation. The Torah in Bechukotai writes “And I will remember the covenant with Yaakov…” [Vayikra 26:42]. It ends, so to speak, on a positive note. The narration in Ki Tavo merely ends with the pasuk, “And the L-rd shall bring you back to Egypt in ships…and there you shall sell yourselves to your enemies for bondmen and for bondwomen and no man shall buy you.” [Devarim 28:68] Period! Why are there words of comfort at the end of the Tochacha in Parashat Bechukotai, but not at the end of the Tochacha in Parashat Ki Tavo? I once said over an insight from Rav Yoshe Ber Soleveitchik, zt”l, that in fact there is consolation to be found at the end of the Tochacha in Parashat Ki Tavo as well — except that it comes in Parashat Nitzavim. The Tochacha in Parashat Bechukotai foreshadows the destruction of the First Bet HaMikdash [Temple] and Galut Bavel [the Babylonian Exile]. Galut Bavel was finite. It was supposed to last for 70 years and then it ended. There was light at the end of the tunnel. It came. It was scheduled to end at a specific time. It finished. Therefore, the consolation in that Tochacha comes right away. The Tochacha in Parashat Ki Tavo foretells the calamities that accompanied the destruction of the Second Bet Hamikdash. It is now almost two thousand years later and Hashem has still not redeemed us from this destruction. There is a consolation to this second Tochacha, just like there will be an end to this exile. However, the consolation is not immediate. It comes later on — in Parashat Nitzavim. What is the consolation? The consolation is “And it shall come to pass, when all these things come upon you, the blessing and the curse, which I have set before you — then you will take it to your heart among all the nations where Hashem, your G-d has dispersed you; and you will return unto Hashem, your G-d, and listen to His voice, according to everything that I command you today, you and your children, with all your heart and all your soul.” [Devarim 30:1-2] The consolation is that Klal Yisrael will in fact do Teshuva and then the exile will end. This is what the Rambam writes in Hilchot Teshuva [7:5]: “All the prophets exhorted regarding Teshuva [repentance] and Israel will only be redeemed through Teshuva. And the Torah has already promised that in the end, Israel will do Teshuva at the end of their exile and immediately they will be redeemed as it is written ‘And it shall come to pass, when all these things are come upon you… and you will return unto Hashem, your G-d…'” In a nutshell, Rav Yoshe Baer concluded, the consolation to the Tochacha in Parashat Bechukotai, which was finite, came right away. However, the Tochacha in Parashat Ki Tavo, which is indefinite in length, comes eventually. It comes later in our parsha, Parashat Nitzavim, and the consolation is that at the end of days, Klal Yisrael will do Teshuva and then the Geulah will come. Whenever I study this Rambam, I contemplate the following question. I do not for a moment doubt the Rambam’s words that in the end Israel will do Teshuva, but I have always wondered — how on earth is this going to happen? When the majority of Klal Yisrael today does not know about Shabbos and does not know about Teshuva and does not know the most basic ideas of Jewish practice or tradition, how is it going to happen that in the end of the exile, suddenly, Klal Yisrael will repent? How is it going to happen? Can you imagine it? Even most people today who are somewhat affiliated know almost nothing. They do not even know that they are doing anything wrong. What scenario can we envision such that “in the end of days Israel will repent?” I found somewhat of an answer to this question this year in the sefer Shem m’Shmuel [by Rav Shmuel Borenstein; the second Sochatchover Rebbe 1855-1926], the son of the Avnei Nezer]. On the pasuk in our parsha “v’shav Hashem es Shevuscha v’reechamecha” [the L-rd will return your captivity and have compassion on you] [Devarim 30:3], the Shem m’Shmuel writes… The

בס''ד simple interpretation of the word “shevuscha” comes from the word “shevi” [captives]. The pasuk thus means that the Ribono shel Olam will return our captives and he will gather us from all the nations to which he has dispersed us. The Targum Yonatan ben Uziel reads the pasuk in an entirely different fashion. He interprets the word “shevuscha” from the word “Teshuva” [repentance]. The pasuk thus means that the Ribono shel Olam will gather in (i.e. — accept) all our repentances and have mercy on us. He will gather in all the thoughts of repentance that have been uttered over all the generations. The Targum Yonatan ben Uziel alludes to a Gemera [Rosh Hashanah 17], which qualifies an expression from the High Holiday liturgy: “ma’avir rishon rishon…” [He removes the first (sin), the first (sin)] and teaches], “However the first (sin) itself is not erased.” The Talmud interprets that when the Heavenly Court weighs our sins against our merits — if they are evenly balanced such that taking away one sin will tip the scales in favor of mitzvos, the Ribono shel Olam does that. However, the Gemara says, “The sin itself is not erased.” The Almighty does not toss away that aveirah, but rather, He holds it in abeyance. He puts it in cold storage. If the time will come when the person will do more sins, the Almighty will say, “Okay, I gave you a chance, but now I am going to add this back onto the pile.” Thus far, we have been quoting the interpretation of the Gemara. The Shem m’Shmuel says, “If the Ribono shel Olam holds sins in abeyance for the “right time” (or the “wrong time”) then certainly the Ribono shel Olam puts all the Teshuvas and thoughts about Teshuva that people have done for tens of centuries in cold storage. This includes Teshuvas that were perhaps not complete and Teshuvas that were perhaps done for the wrong reason and perhaps only preliminary thoughts contemplating a Teshuva which never came to fruition. The Ribono shel Olam collects all of these and He waits. He has this entire pile of these less than perfect thoughts and acts of repentance. The Shem m’Shmuel says that with this concept, he understands how it could be that if a person was a rasha [wicked person] his entire life and then on his deathbed, he has hirhure teshuva [contemplative thoughts about repentance]; Hashem considers it as if he died as a baal teshuva [one who has repented]. What kind of Teshuva is this? There is no “acceptance upon oneself to improve in the future” [kabbalah al ha’atid]. He is going to die within hours! The answer, says the Shem m’Shmuel, is that this person, even though he has been a rasha his entire lifetime, had thoughts of Teshuva. During his lifetime, these thoughts never came to fruition, but on his deathbed, when he was in fact sincere, the Ribono shel Olam takes all these thoughts of Teshuva that even this person did over his entire lifetime and now He considers it that he dies a Baal Teshuva. The Shem m’Shmuel says that we can say the same thing about the Tochacha. The above idea does not only apply to individuals but it applies to all of Klal Yisrael. The Teshuvah fragments from throughout Klal Yisrael from throughout the thousands of years of exile combine into one “appropriate” Teshuva. Over the last two millennia, the Almighty has collected all sorts of thoughts about repentance and good intentions to change people’s ways, which taken as a single conglomeration, meets the bill for a “complete and appropriate repentance,” even though until now they had been pushed off to the side and held in abeyance. This, the Shem m’Shmuel writes, is how “complete repentance” could happen even in our day. In the final generation, as spiritually weak as we may be, we will only need a little repentance to supplement the vast reserves of “Teshuva” that we have collectively amassed over the millennia. Therefore, in our generation, in spite of all the people who perhaps do not even know how to do Teshuva, we — who do know how — have it within our power to tip the scales. We should therefore not give up hope and every single day we should be anxiously awaiting and anticipating the arrival of our righteous Moshiach.

בס''ד This is an old question — if Moshiach did not come in the days of Rav Chaim Ozer, the Chafetz Chaim, or the Chazon Ish — how can we have the audacity to suggest that he might come in our day? Nevertheless, at the end of time, we must be exceptionally strong in the belief in his coming “…for my redemption is indeed at hand…” (k’rova yeshuati lavo [Yeshaya 56:1]). With this Shem m’Shmuel, we can understand the Rambam that says, “In the end, Israel will do Teshuva at the end of their exile” [Hilchot Teshuva 7:5]. Only a tiny bit of extra Teshuva will be required at the very end. Those are encouraging words.

The Magen Avraham Is Not Teaching Us Segulahs (Rabbi Frand) The Magen Avraham writes “One time a Baal Tokeah could not get a sound out of his shofar so he took the shofar and whispered into the wide end the pasuk ‘May the pleasantness of the L-rd, our G-d, be upon us; our handiwork, establish for us; our handiwork, establish it.’ [Tehillim 90:17] Suddenly, he was able to blow it again.” [Orach Chaim Siman 585] The Tolner Rebbe, shlit”a, asks three questions on this Magen Avraham: 1.Why did the Magen Avraham need to tell us this? The Magen Avraham is not in the business of telling us miraculous incidents nor is he in the business of teaching us segulos [supernatural Divine aids to accomplish matters]. The Magen Avraham was so poor that he had no paper and sometimes he even needed to write on the walls of his house. He is clearly not inclined to waste space and precious paper to tell us miraculous incidents. 2.What was so special about the pasuk the Baal Tokeah recited? If he wanted to say a pasuk from Tehillim he could have recited “G-d has ascended with the blast; Hashem, with the sound of the shofar” [Tehillim 47:6] or “Blow the shofar at the new moon’s renewal, at the time appointed for our festive day” [Tehillim 81:4]. But what does Tehillim 90:17 have to do with shofar blowing? 3.If you cannot get the shofar to blow — into what side of the instrument should one whisper a segulah pasuk? It should obviously be whispered into the narrow side. We blow from the narrow side of the shofar (according to the Levush) based on the pasuk “From the (narrow) straits did I call upon G-d…” [Tehillim 118:5]. Why did the Baal Koreh in this incident whisper into the wide side of the shofar? The Tolner Rebbe explains that this Magen Avraham is not sharing miraculous incidents and he is not teaching us segulahs — he is telling us the basis of Rosh Hashanah. He is telling us the basis of Teshuva and of life itself. When was this pasuk of “May the pleasantness of the L-rd, our G-d, be upon us; our handiwork, establish for us; our handiwork, establish it” first said? It was said by the completion of the Mishkan, by Moshe Rabbenu. The Mishkan was an example of a situation where the people had no relationship to construction or artistry or the skills necessary for the many tasks required to complete that project. Based on their own skills and talents, there is no way they could build the Mishkan. Yet, the Ribono shel Olam took slaves out of Egypt who only knew about working in fields and told them to build a Mishkan. How are we to understand this unlikely occurrence? The answer is that the experience of building the Mishkan taught the Jews a fundamental lesson of life. The lesson is “you need to try.” Once we do our part, we can hope that the Ribono shel Olam will answer our prayers and bless our efforts with success. This is the essence of the pasuk, “May the pleasantness of the L-rd, our G-d, be upon us; our handiwork, establish for us; our handiwork, establish it.”

בס''ד When the Mishkan was completed, the people were not able to erect it. Moshe Rabbenu tried. Suddenly he had the merit to erect the Mishkan. If the Almighty wanted a Mishkan, why did he not just send down a Mishkan as He will do (according to some authorities) with the Third Bet HaMikdash? The answer is that the Ribono shel Olam is teaching us a lesson — yours is to do. Give it your best effort — even if the task is seemingly impossible — and I will make it happen. This is what the Magen Avraham is trying to tell us. The Baal Tokeah tried to blow. It did not work. So he said to the Ribbono shel Olam, “Master of the Universe, You want us to blow shofar on Rosh Hashanah. It is not happening. We tried. ‘May the pleasantness of the L-rd, our G-d, be upon us.’ We made a sincere effort, just as by the Mishkan they made a sincere effort. Now the rest is up to you.” This is the reason he whispered the pasuk into the wide side of the shofar. Out of the straits I call to G-d. I am supposed to blow from the narrow side of the shofar. I tried doing that. It did not work. Now we need “…G-d answered me with expansiveness” (the end of this same pasuk that begins “Out of the straits I call to G-d…”). Now it is up to Him. That is why the Baal Tokeah whispered the pasuk into the wide side of the shofar. This in fact explains the whole service on Rosh Hashanah. Chazal say that the reason why we blow shofar is to encourage the Almighty to get up, as it were, from the Throne of Judgement (Kisse haDin) and to sit on the Throne of Mercy (Kisse haRachamim). If G-d wants to be merciful, He can go straight to the Throne of Mercy. However, that is not how it works. We need to do something. By blowing the shofar, that is what we do. We inspire, as it were, the Almighty to get up from the Kissei haDin and move to the Kissei haRachamim. We are haunted in our arduous task of trying to do Teshuva each year by the thought that all of our efforts in previous years to accomplish this same goal have not always been 100% successful. But this is the idea with which we must approach it. We need to do our part. Maybe this year, HaKadosh Baruch Hu will grant us the Divine Assistance that He has not granted us in the past and we will be able to do it. This is why the Magen Avraham told us this incident. It is not to provide a segulah telling us how to get the shofar to sound. He is teaching us how to approach Rosh Hashanah and how to approach the service of the day. He is teaching us how to approach the entire task of doing teshuva. There is a fundamental requirement that we begin by putting our own effort into the task. This is not only a truth about Rosh Hashanah and the service of the day; this is a truth about life. There are so many things about life that are overwhelming, raising children not the least of them. How are we supposed to do it? It is so hard. We need to begin by making a sincere effort; then the Ribono shel Olam will help us complete the job. There is a Medrash in Shir HaShirim that records an incident involving Rav Chanina. Rav Chanina saw people going up to Yerushalayim and he was jealous of them when he saw they were bringing up such beautiful korbanos [sacrifices]. He went out into the forest and found a beautiful rock. He polished it with love and devotion and he wanted to bring it up to the Bet HaMikdash [Temple] Courtyard, but it was too heavy. The Medrash says he tried to hire workers and they cited an exorbitant fee. The Medrash continues that he then turned around and five “people” appeared out of nowhere (but they were not really people; they were angels). They said, “We will take up the rock for five selaim [a miniscule price] on the condition that you lend us a hand.” The “people” together with Rav Chanina schlepped the rock up to Yerushalayim. When they got to the Bet HaMikdash, Rav Chanina turned around and the “people” vanished. What is the Medrash teaching us? The Medrash is teaching the same lesson. Sometimes things seem beyond our power. How are we ever going to be able to do this? You need to make the effort: “Providing that you lend a hand.” If we do that, then hopefully we will merit S’yata

בס''ד D’ishmaya [Help from Heaven] in completing the task: “May the pleasantness of the L-rd, our G-d, be upon us; our handiwork, establish for us; our handiwork, establish it.”

Do not Separate from the Community (Rabbi Zev Leff) Today you are all standing before the Lord your G-d.(Deut. 29:9) After the 98 curses that the Jewish people heard at the end of Parshat Ki Tavo, they were devastated and questioned whether they could possibly withstand such terrible punishments. Moshe encouraged them with the opening words of this week's parsha: "Today you are all standing." Although you have sinned many times, all of you still stand today before G-d. Was Moshe trying to minimize the severity of the Divine reproof, or imply that it was only a threat that would not be carried out? Furthermore, how could Moshe say that all were alive and well despite their sins, when in fact tens of thousands had perished in the Desert? Rather, Moshe' intention was to assure the Jewish people that the purpose of the curses was not to wreak vengeance on them for their sins, but to insure their survival as a nation. And, therefore he told them collectively - kulchem - you still stand today. After all the sins and all the punishments, the community is eternal. The concept of death does not exist with respect to the community. Those who perished died not as individuals, but as a part of the Jewish community, which is eternal, and therefore they still survive. Conversely, one who separates himself from the community and says, "I will do as I see fit," will not be forgiven and will be utterly destroyed. Our relationship to G-d is only through the community. The Torah was not given to individuals; nor were the covenants made with individuals. Our relationship to G-d is as members of the Jewish community. Maimonides (Teshuva 3:24) classifies a heretic as one who keeps all the mitzvot but separates himself from the Jewish people. Without a link to the community, there can be no link to G-d and Torah. HILLEL'S TEACHINGS Hillel taught (Avot 2:5): "Do not separate yourself from the community." The Mishnah then continues with what seems on the surface to be additional, unrelated teachings of Hillel. However, a deeper study of the Mishnah reveals that they are in fact the rebuttal of various arguments for cutting oneself off from the community. "Do not believe in yourself until the day you die." Do not think that you are strong enough spiritually to function on your own without the supportive Jewish community. Do not rely on your apparent spiritual security, for it is never guaranteed. "Do not judge your fellow until you have reached his place." In your criticism of the other members of the community, don't convince yourself that you would be better off separated from them. Rather, judge them favorably and understand the circumstances that generate those actions which offend you. See their good points. Avoid what is negative without separating yourself entirely. "Do not make a statement that cannot be easily understood on the ground that it will be understood eventually." People are sometimes frustrated that their views and opinions are not accepted by the community, but one must realize that the fault may lie in his views and not in the community. Perhaps his opinions are not fit to be heard and accepted. And finally, "Do not say, 'when I have time I will learn,' for perhaps you will never have time." There are those who feel that communal responsibilities infringe too greatly on their time and

בס''ד potential for personal development. They therefore conclude that disassociating themselves from communal involvement will give them more time to learn. Never reckon that time can be generated by avoiding a mitzvah. That time might never materialize. G-d will not permit one to benefit by neglecting his communal responsibilities. LINK TO THE COMMUNITY One of the benefits of being part of the community is that as part of a united entity one's individual failings may be overlooked. The Jewish nation is eternal, pure, and holy, and one benefits by strengthening his connection to it. But he cannot reap the benefits from the community without accepting the concomitant responsibilities. Do not delude yourself that "Lema'an sfot harava es hatzeme'a" - that two adjacent fields are of necessity irrigated together, even though only one of them deserves the water. That is a fantasy. Although each individual must be concerned with his personal judgment on Rosh Hashanah, as a community we dress up and eat as a sign of confidence that G-d will exonerate us as members of the community. The Ten Days of Repentance are days for intensifying our link to the community. For that reason, every individual during that period has the same assurance that his entreaties to G-d will be heard that the community does year round. During those days the individual and the community become one. Thus, the cantor (shaliach tzibur) on Rosh Hashanah is granted a special power to represent every individual, even those who are proficient in prayer, and therefore not included in the shaliach tzibbur's prayers the rest of the year. Elisha the prophet offered to pray for the childless Shunamite woman on Rosh Hashanah. But she responded, "I dwell amongst my nation." Rabbi Chaim Shmulevitz explains her response: "Don't single me out, for the power of the community is greater even than the prayer of G-d's chosen prophet." Reprinted with permission from Artscroll Mesorah Publications, ltd. This article is provided as part of Shema Yisrael Torah Network Permission is granted to redistribute electronically or on paper, provided that this notice is included intact. For information on subscriptions, archives, and other Shema Yisrael Classes, send mail to [email protected]

The Myth of Work/Family Balance Finding your own rhythm in the work/family dance. (By Tzivia Reiter) Figuring out how to balance work and family is an ongoing struggle for working mothers. It’s a matter of allocating not only our time, but also our physical, emotional, and psychological energy between the two spheres of our lives. Elke, an accountant: “I feel like I am just getting through the day, barely managing to do everything I need to do. I fall into bed at the end of the day completely exhausted, sometimes even falling asleep in the kids’ room or with my clothes on. Then I wake up the next morning only to start the whole thing all over again.” Exhausting as it may be, most of us have established a workable day-to-day routine for our families. What can really fray the nerves is dealing with—and even just thinking about—the various unforeseen contingencies that may arise to throw off the delicate balance. Aliza, an attorney: “When there is a real emergency, it’s not hard to make a decision about what my priorities are. There would never be a true emergency where I wouldn’t go to my children when they need me. What’s much harder is when I have things that are not an emergency—what do I do then? Like

בס''ד when there is a school play or class trip: Do I reschedule a meeting that took me four months to set up? I have to weigh how important the occasion is to my child against the consequences to my professional life. That is where the struggle is for me.” Seeking Solutions How can we ease the strain of juggling work and family? Some mothers have found these touchstones helpful in their quest for enhanced work/family integration. “Flex” Your Schedule Who wouldn’t want the freedom to make her own hours or adjust her work schedule as needed? Of course, not every working mother is fortunate enough to have that kind of job. Still, anyone who feels that her work schedule is just not working has to take a step back and evaluate her options. Small changes might make enough of a difference—or a bigger change might be necessary. It took several years of trial and error before Aliza, eventually achieved a more balanced lifestyle: “I believe you can be successful at your career and at being a mother, but you can’t be perfectly balanced. I do feel now, after working for 14 years, that I’m at a point where it’s much closer to balance than it’s ever been. "When my oldest child was three, I started working full-time as a lawyer; my second child was born soon after. Those years were a blur. I remember the phone games with my husband where we would have frantic conversations at 7 p.m. about who was busier and who should get home first. That lasted a few years. I didn’t stop to think: Is this really what I want to do? "When my third son was born, I returned from maternity leave and asked to go part-time. In a law firm, part-time means getting paid 80 percent of your salary to work five days a week and leave at 5:30 p.m. But if I left at 5:30 p.m. like I was supposed to, people were still looking for me and expecting me to be available. Then after I came home, I would work from 10:30 at night to 2:00 a.m. to compensate because the work was still there. I was a basket case, I was stressed out, and no one was satisfied. The partners were used to having people around all the time so they weren’t satisfied. I was taking a pay cut but wasn’t really working much less, so I wasn’t satisfied. Part- time in a law firm was not working for me. "I left to join a new firm and negotiated a better contract that took into consideration my lifestyle and my family’s needs. It’s been so much better. I work 9:00-6:00 on Monday, Wednesday, and Thursday. I work a shorter day from home on Friday, which helps with making Shabbat. I am off on Tuesday. I have been able to advance—I was hired as a vice president and was promoted to managing director after eight years. "Best of all, in my current job I have a lot of flexibility. I rarely have to choose between work and family because the people that I work for ‘get it.’ I miss meetings because of siddur plays, and they say ‘Mazel Tov.’ "Flexibility is not to be underrated. Even more valuable than working part-time is having a place of work that is flexible with your needs. To me, that is the key to happiness because it eliminates all that stress about adjusting your work time to meet your family’s needs.” Do It Your Own Way A recurring theme among long-time working mothers is this: Do whatever works for your family, even if it may differ from what others are doing. Tammi: “I closed the business for two months every summer so I could have special time with my family. We took the kids to the country; it was great for everyone. Some people commented that they thought this was a poor business decision, but I saw it as a good family investment.”

בס''ד Ask for H-E-L-P In addition to their myriad responsibilities, many women labor under the “superwoman” ideal. They pressure themselves to do it all—and all on their own. Rachel, a nursing home director: “I grew up with the ideal that the Jewish mother is supposed to do everything. Allowing myself to get help was hard because I thought it would show everyone I couldn’t cope on my own. But after 15 years of working, I learned that I don’t have to do everything myself. I decided to get more household help to clean and that was a great decision.” There are several ways to lighten your load: Identify Your Weak Spots. How do you decide where help is needed? The key is to identify your weak spots—those aspects of your work or home life that sap your morale or energy, yet don’t offer enough of a payoff to make them worthwhile. Then get help in those areas—and let go. Put Your Oxygen Mask on First Flight attendants advise adults traveling with small children to put their oxygen masks on first. That’s because parents need their own supply of lifesaving oxygen in order to have the strength and presence of mind to secure the welfare of their young charges. This principle has application for working mothers. Make time to rejuvenate and refresh yourself. You can’t take proper care of your family if you don’t take proper care of yourself first. Devorah, a dentist, used to put her own needs on the back burner, before she realized it was counterproductive: “If my baby got up in the morning before I had a chance to take a shower, I would go in and get her, even though it meant that I lost my opportunity to shower for the day. This was after typically getting up for her at least twice a night! When I went through the day without taking care of myself first, I felt horrible and unkempt; it really started me off on the wrong foot. I ended up resenting the situation I was in. Finally, I realized that if I let her play in her crib for an extra ten minutes, nothing terrible would happen to her and I would have time to take a quick shower and feel like a mentsch.” Be Selective Don’t commit to anything if it takes you beyond your limits, even if it is something that feels wrong to say no to, like hosting extra Shabbat guests or volunteering. What you accomplish may be offset by the toll it takes upon you and your family. Take an Accounting Periodically take inventory of your lifestyle and how you and your family are doing. Do you persistently feel harried and stressed out? If yes, stop and figure out what is pushing you over the edge. Are you lacking organization? Taking on too many extra responsibilities? Not getting enough sleep? Some additional risk factors for yourself that could indicate a problem include: feeling perpetually overwhelmed, never feeling enjoyment when you are with your children, feeling like you are just “getting through the day” without any joy or satisfaction, and feeling chronically exhausted. If you can pinpoint the problem, take action. You may need to reevaluate your choices on the work or home front and make some changes. If you can’t identify the problem, consider speaking to someone—a friend, another working mother, a rabbi or rebbetzin, or a trusted therapist for guidance.

בס''ד If one of your children seems to be struggling, do the same analysis you do for yourself—try to identify the problem, or speak to someone who can help you sort things out. Sometimes just talking things through can make a huge difference. But be prepared to make adjustments to your routine if necessary. In taking an accounting, try to focus on what you have to be grateful for: your children, your husband, your health, your job, and the little gifts bestowed upon you in the course of the day. Make a conscious effort to be positive and grateful to G-d for the blessings He has given you, and it will give you the perspective you need to counteract the stress and exhaustion. Excerpted from Briefcases and Baby Bottles: The working mother's guide to nurturing a Jewish home, a groundbreaking book focusing on the ever elusive balance which so many Jewish women seek between career and raising a family.

The Mommy Chronicles: Back to School and Shul Getting ready to go back to school and getting ready for the High Holidays have a lot in common. (By Leah Kaplan) Summer is most definitely over. Yes, it was close to 90 degrees this week, but once you're shopping for new lunch boxes, notebooks and pencils, summer is officially over. As I write this I'm acutely aware that I should be planning lunches and snacks, or picking out the kids' clothes for next week, or finding everyone's shoes. The back-to-school list is long, but the preparation is well worth it. Preparing the kids for school takes place during the time of year when the High Holidays are right around the corner and we are preparing ourselves spiritually for the upcoming year. Being Prepared: The dog ate my homework. There's nothing worse than showing up unprepared. There's a common dream people have where they show up at school to take a test and they're wearing their pajamas. Getting ready to go back to school and getting ready for life actually have a lot in common. Both scenarios require goal setting. We can't pick our classes if we don't know what we're trying to accomplish. (Sometimes I feel like I'm in philosophy 101, but I meant to take gym. Everyone's talking about Plato and I'm sweating profusely and worrying about the game of dodge ball in my imminent future.) Setting Goals: What's your major? Remember freshman year when we weren't sure why we were there? It's much harder to do well when we don't have a sense of purpose. Firstly, because the lack of direction means our choices won't be moving us where we need to go. And secondly, because we can be left without proper motivation. Life, like school, can be very challenging. Having a sense of our own unique purpose can be the fuel that keeps us going when things are difficult. Checking in with Our Soul: Report Cards Goal setting means we need to have a realistic idea of where we are holding. It's much harder to get where you are going if you don't know where you are. Grades matter. They give us much needed feedback and keep us from coasting through life unaware. We need to ask ourselves on a regular basis how we are doing, and most importantly during this time of year. Listing our accomplishments, as well as determining our weaknesses, is crucial to getting an accurate picture. We need to do some accounting.

בס''ד Taking stock of our accomplishments, failures and dreams is a good place to start. The month of back-to-school sales is the same month that G-d gives us to prepare for the High Holidays. Elul, the name of the Jewish month, is a time for introspection and honesty. Getting an accurate sense of self is essential for getting the most out of the New Year. Making a Plan: Registering for Class What does next semester look like? If we fill our schedule with classes that aren't a requirement or in our major, we are probably wasting time. Easy A's have their place in this world, but working hard in life pays better in the long run. If we do the work, the growth will help us soar. Life will be sweet, and there will still be plenty of time to hang out on the quad. Guidance counselors are an excellent resource. In life they are called rabbis and good friends. It's actually a mitzvah to go out and develop a relationship with each of them. They are an excellent source of wisdom and clarity. They can help us figure out what classes we need to take. They can help us see patterns and identify why we keep getting an F or an incomplete in a particular class. Most of all, they can support us when we are having a tough semester. Rosh Hashana: Getting Oriented Hopefully, everything is pretty much in place by the time we head off to orientation. This is our opportunity to make our best impression. We haven't taken any tests yet. There's nothing written down in our notebooks. They are white and pure with no mistakes. School hasn't really started, but the smell of glue is in the air. The beginning of the New Year is a unique opportunity to divorce ourselves from the past and experience the person we know we can be. Rosh Hashana is like orientation. G-d, our ultimate teacher, is coming to meet with each of us to inspect us, our goals and the limits we've put on ourselves. It's a serious day, much like the first day of school. But it is also a joyful one because our teacher loves us so dearly that He is coming to make sure we have everything we need to have a great year. All He asks is that we aim high and do our best. We show up in our best clothes. Not to make a good impression on the teacher, but to make a good impression on ourselves. We are dressing for success. Rosh Hashana is a day that focuses on potential. We aren't going to spend our conference with G-d talking about last year's report card. We are going to focus on who we could be this coming year. And even though we may not have mastered the curriculum as of yet, we need to behave as if we have. We need to feel like the person we want to be. We are showing G-d that we deserve the chance and the resources to be that person. We are asking for a year of life. We need to show G-d what that means to us. The Ten Days of Repentance: The First Week of School Luckily for us, teachers do not usually make up their minds about a student right off the bat. It takes some time to see if a student will be able to accomplish their goals. Are they doing their homework? Do they pay attention in class? Do they come to school prepared to learn? Many teachers keep an observation book where they write entries about the students in order to track their progress. In life, G-d also gives us some time before he makes that first mark in his observation book. We are judged on Rosh Hashana and then given 10 days until Yom Kippur when G-d opens the Book of Life and, G-d willing, inscribes us for a good year with all of the resources we need to reach our goals. We must use those 10 days to show G-d and ourselves just what we could accomplish during the year to come. The beginning of the New Year is a unique opportunity to divorce ourselves from the past and experience the person we know we can be. This is powerful. It leaves its mark. Knowledge of our

בס''ד potential should be a guide and a motivator as we move through the year. Much like the teacher conferences set up over the course of the school year, or the report cards sent home each semester, we need to keep checking in, reevaluating our progress and reminding ourselves of our goals. Like the school bell ringing and calling us to class to begin our learning, on Rosh Hashana the shofar sounds, calling us to wake up and begin our lives. May we all be written and sealed in the Book of Life.

But I Haven’t Changed All Year! 4 common thoughts that block change before Rosh Hashanah. (By Sara Debbie Gutfreund) “Don’t live the same year 75 times and call it a life,” leadership expert Robin Sharma once said. Soon it will be Rosh Hashanah and I feel almost exactly the way I did the year before. Could all this time have gone by without me making any real changes? Am I going in circles, living the same year over and over again? What are the key thoughts that block us from change every year and how do we dispel them? 1. Thinking that we can’t learn. We become so entrenched in our habits and our routines that many of us believe that we can’t learn how to begin again. But there is a saying: If you are not willing to learn, no one can help you. But when you are determined to learn, no one can stop you. There are countless scholars and successful people in every field who struggled when they first started out, but they were determined to learn. We are not imprisoned by our past; it’s never too late to learn new ideas and change the story. 2. Believing that we tried everything. Many people try to change and give up after trying different approaches. But as Thomas Edison warned, “When you have exhausted all possibilities, remember this: You haven’t.” Often we feel like giving up right before we are about to find our answers. We feel like quitting right before we are about to succeed. The path to success is only through failure. As long as we are alive, there are more possibilities and more ideas to try. Every failed approach is a lesson that brings us closer to our goals. 3. Thinking we can remain the same. Even if we’re on the right track, we’ll get run over if we just sit there. Sometimes it seems like the safest route for us is to remain in our comfort zones and not change at all. But not growing doesn’t keep us in the same place; it pulls us down. And when we are down we begin to think that since we have already veered off track, we might as well push off changing for tomorrow. Or next week when our schedules are easier. Or perhaps next month we’ll try again. But when we find ourselves in a hole, the first thing we need to remember is to stop digging. Don’t run back to what broke you. Keep moving forward, however slowly you need to go. 4. Forgetting that we are created in the image of G-d. Rabbi Noah Weinberg ztz”l said, “Treat yourself with the same awesomeness that you would a volcano. There is tremendous energy available. You just need to tap into it. Open yourself up to see your real potential. Stop looking at what you are. Look at what you can be.” You have the potential for greatness. Instead of knocking yourself, at the end of each day, focus on something that you did right that day and take pleasure in your accomplishment. Connect to the Divine spark within. You can’t change if you’re constantly putting yourself down. Treat yourself as if you have extraordinary power to change yourself and the world around you at any moment. Because you do. This Rosh Hashanah, let’s all take one concrete step forward in improving ourselves and taste the sweetness it brings to the new year.

בס''ד How to Foster Gratitude in Children This New Year make thankfulness your parenting goal. (By Slovie Jungreis-Wolff) Waiting on line in a shop, I watch the scene in front of me unfold. A teenage girl has piled the counter with clothing. Her mother is standing there waiting for the items to be tallied. “$434.00,” says the saleswoman. I see the mom wince. The young girl barely looks up. She is busy on her iPhone. “Are you sure this is what you want?” the mother asks. Her daughter snaps her bubble gum, still looking down. “Yeah,” she replies without meeting her mother’s eyes. She is texting. Her mom slowly counts out every dollar. Her wallet is now empty. The saleswoman hands her the bag. The young girl has still not acknowledged her mother’s presence; forget about the gift of clothing. They leave the store without any exchange; not even a smile. The words ‘thank you’ were never uttered. I feel sad for both mother and daughter. Mother- for trying so hard to make her child happy and not feeling appreciated despite the obvious sacrifice; and daughter – for growing up with such incredible disregard and arrogance. They are on a journey of disrespect and unhappiness. We mistakenly equate acquiring things with acquiring love. It is our jobs as parents to teach our children how to appreciate, voice thankfulness, and grow with character despite the hurdles we face trying to mold our children’s souls. A great part of parenting is setting limits while being loving. Buying more stuff doesn’t help us gain entry into our children’s hearts. Too many parents are afraid to tell their kids how to live and act better. They are scared of their children’s reactions, frightened that their kids won’t like them. Knowing that their disrespect is tolerated, sons and daughters simply mouth off or blatantly ignore their parents. Parents are also faced with a personal dilemma that stems from their own childhood. As one mom told me, “When you grew up without, you want your kids to have. So you keep buying whatever they want.” We mistakenly equate acquiring things with acquiring love, but the two are not the same. High Holiday Parenting Goals As we approach the High Holidays, we are asked to reflect upon our lives. This is the time of year that we set personal goals. As parents, an attitude of gratitude is one of the most crucial character traits we can teach our children. Gratitude is the foundation for a home that is to be built with respect. When we appreciate our possessions and the people in our lives, when kids realize that things just don’t suddenly appear in our closets and on our plates, then we arrive to an awareness of thankfulness that we cannot simply disregard. We come to value and respect both our families and our things. We’ve got to stop taking it all for granted. While getting kids ready for the new school year, we are given the perfect opportunity to cultivate within them this awareness. And as we parent our children’s souls we will find that we parent our own selves in the process. Why Gratitude? Children raised with a sense of thankfulness have been found to have better grades, are less likely to be depressed, have a better attitude toward school and family, and show more

בס''ד satisfaction with life. They also speak more respectfully and take care of their things because of their appreciation. They do not grow up with a sense of entitlement and arrogance. Grateful adults are happier, possess greater self-esteem, and live with more feelings of hope, empathy and optimism. How do we grow an attitude of appreciation in our homes? Daily Thanks Gratitude must become a regular part of our lives. We are taught to begin each day with the prayer of ‘Modeh Ani’ – ‘Thank You G-d for another day’. This becomes a mindset. Let’s teach our children to start their morning with these words. Thankfulness should become common in our vocabulary. Look for things, big and small, to express gratitude for. You found a parking spot easily? The family is eating dinner together? Let the kids hear your gratitude. The children got new school sneakers and backpacks? You bought holiday outfits? Don’t allow the moment to pass without an expression of appreciation. And if one parent is not able to be there, have the kids call and say ‘thank you’. End each day with your children thanking G-d for their blessings. A beautiful way to end each day is teaching your children to thank G-d for their blessings before they go to sleep. Help younger children think of people, experiences and things they are grateful for. This will become a positive awareness that children cultivate as they grow. Daily thanks compel us to feel joy. Model Thankfulness It is not adequate to expect gratitude from our children; we too, must express appreciation to each other. Husbands and wives often take each other for granted. Carpools are driven, dinners cooked, long days in the office dealt with and after a while we just assume that this is what we are all supposed to be doing. We make an awful mistake teaching children that spouses do not deserve to hear that we cherish their efforts. Even if we are expected to bring home a paycheck or put a load in the wash, that does not excuse our lack of thankfulness. Make a point to verbalize your words of gratefulness. Show your family that you cherish and admire your spouse. This also goes for anyone we tend to overlook. The doorman, the server, the bus driver, the babysitter, the math tutor-there are too many people we disrespect by ignoring their presence in our lives. Teach Children to Give Takers in life are naturally unhappy. They are always expecting more and never satisfied. Children who do not make giving a part of their life grow demanding and arrogant. Have children pitch in. Allow them to participate so they can see what it takes to cut up a salad, load the dishwasher, set the table and bring the groceries in from the car. When children outgrow toys or clothing, teach them to gather their gently used items so that others can enjoy. Explain how there is a child who will now feel warm with their jacket or delight with their bicycle. Show them how they can make a difference in this world. Explain how their things hold value and meaning. Watch gratitude grow. When parents nudge children out of their selfie universe, families learn to value and cherish one another. Instead of buying more presents, let us work this year on becoming a stronger presence in our children’s lives. Let us choose to be grateful and open the eyes of our sons and daughters to life’s blessings. We will all be happier and more content.

בס''ד The Power of Reframing Turning a negative into a positive is essential to strengthening a marriage. (By Emuna Braverman) "My husband never listens to me." "My wife always nags." "My husband doesn't understand me." "My wife spends too much money." The complaints are unending. The market for advice is infinite. Magazines proliferate. Most of the articles on marriage focus on troubleshooting, on effective ways to deal with the struggles inherent in married life. But marriage isn't only about surviving the difficult times. It wouldn't be very appealing if it was. Marriage is a tremendous opportunity to grow and to help your partner actualize his/her potential. (It can also be a lot of fun!) Not only do we want to build our spouse's self-esteem (it's the least we could do after all the time we spend destroying it!) but we really want our mates to be the best they could be. This isn't a purely selfless goal. If our husband or wife becomes an even better person we will be the lucky recipient of all that extra love and kindness. Ask yourself these questions: • What can I do to enhance my marriage? • What would my spouse like from me at this moment? • How can I reinforce and encourage my partner's positive behavior? (No, our spouses are not children, appearances to the contrary, but we can learn a lot about true love and help those we care about from parenting techniques.) • How can I make mine the best marriage ever? LOOKING FOR THE POSITIVE Rabbi Pliskin suggests that the key to a life of joy is to master the art of "reframing" -- to change our negative perception of a situation into a more optimistic outlook. One of our great teachers, Rabbi Levi Yitzchak of Berditchev, was an expert in this. The story is told of people witnessing a wagon owner changing the wheels on his cart while wearing his tefillin. The onlookers were appalled. How could he be down in the mud, changing a tire, and wearing his tefillin? Rav Levi Yitzchak had a different perspective. "Almighty", he said. "Look how holy your people are. Even when they change their wagon wheels, they wear their tefillin!" Let's look at a couple who would benefit from this ability to reframe. Michael and Susan were engaged in one of their frequent battles over Michael's weight. Michael had a sweet tooth and his indulgence of it led to some health problems. Susan tried to monitor what he ate and stop him when he reached for yet another chocolate eclair. Michael thought his wife was one big nag, never giving him a moment's respite until one day it hit him (maybe he read the chapter on reframing in Rabbi Pliskin's book "Marriage"): "She must love me very much to express such constant concern over my physical well-being." A whole shift in their relationship followed and the intense arguments over Michael's weight ended. They were able to look at it as a shared goal. Avoid criticism and kvetching and try to engineer situations that will promote optimal growth. Be creative in your attempts to help your partner and your marriage. Avoid criticism and kvetching and try to engineer situations that will promote optimal growth. Sometimes there is a task you want done very badly –- for example, cleaning the house. (Sometimes?!) You could try screaming and yelling at your spouse until they either scream and

בס''ד yell back, or simply walk out. Perhaps they may eventually start cleaning up, but there will not be a harmonious atmosphere in your home. ALTERNATIVE SOLUTIONS You could try alternative solutions. My friend, Mary, used to put notes on her husband's socks saying, "Pick me up please." A little cutesy? Yes. Effective? Yes. Does she have a strong marriage? Yes. Mary and her husband know that if they work together, if they cooperate with one another, then there's nothing they can't accomplish. My friend, Michelle, tried another tactic. She cleaned up herself on a regular basis letting her husband experience the pleasure of a neat home. Then one day she "forgot" to clean and Tom, her husband, who was now used to an orderly home, immediately picked up a broom and began the job himself. There are many techniques available to the motivated spouse -- cute reminders under a pillow, for example. There are many techniques available to the motivated spouse. Sandy liked to leave Torah quotes - like "nice things and a nice home broaden a man's mind" - stuck under her husband's pillow. (A little knowledge is a dangerous thing). He laughs and gets the message. Laughter. A sense of humor. When times are tough and you're pulling your hair out, a joke can neatly diffuse the tension. To be able to laugh at yourself, at your little obsessions and compulsions, at the situation you're in, enhances and strengthens your marriage. When Marge first met Tim, he had all the qualities she was looking for in a spouse except one. He had no sense of humor. Marge went down her list of desired traits, checking them off one by one. She thought and thought. "He has such a wonderful character. I guess I can sacrifice the sense of humor." Luckily for Marge, after they were engaged, Tim relaxed and turned out to very funny after all. And it's good thing too, because they have a large family in tiny quarters on a tight budget and they need all the humor they can get. A SENSE OF HUMOR You don't need to be a standup comedian. You just need to be able to see the humor in what otherwise appear to be humorless situations. So in the middle of a crisis, stop yourself. Do something funny. Do something silly. Say something wacky. Start to laugh. Not only is this a troubleshooter but it promotes growth because the ability to see the humor in life's challenging circumstances leads to a greater level of patience and a greater ability to deal with all of life's travails. So for those aficionados of "Singing in the Rain", "Make 'em Laugh." If you take seriously your job of promoting your partner's growth, both you and your partner will grow in the process. And not only will you grow also, but you will make yourselves partners with the Almighty in creation and the Almighty's presence will infuse your relationship.

INTeReSTINg MIdRASH (from Torah Tots) DOWN TO EARTH

11 "Ki ha'mitzvah ha'zot" (For this mitzvah) that I command you today - it is not hidden from you and it is not distant. 12 It is not in heaven, so that you could say, "Who can go up to heaven and bring it for us, so that we can hear it and keep it?" 13 Nor is it across the sea, so that you could say, "Who will cross the sea and take it for us, so that we can

בס''ד hear it and keep it?" 14 Rather, the matter is very close to you - in your mouth and in your heart - so that you can keep it.

(Devarim, Deuteronomy 30:11-14) What is "ha'mitzvah ha'zot" (this mitzvah)? Which mitzvah exactly is the Torah referring to? Various Commentaries differ about the meaning of "ha'mitzvah ha'zot."

TESHUVAH Ramban and others interprets the words "ha'mitzvah ha'zot," as a reference only to the previous paragraph in the Torah, which refers to the specific mitzvah of Teshuvah (repentance) and returning to Hashem. And the explanation of the verses: It is not hidden, or difficult. It is not distant. One should not say, "It is months till Yom Kippur. I will wait to repent until then." Though the sacred nature of that day makes our Teshuvah more acceptable, Teshuvah can and must be performed throughout the year. But rather it is "very close to us." Within our potential and capacity. Easy for each individual to carry out. "In our mouths," so we can confess; "and in our hearts," so we can show regret over the past. Sforno adds: The heart recognizes where one has sinned and the mouth confesses it. Both recognition and confession of sin are prime ingredients of teshuvah. "So that we can keep it," - and make a firm resolution for better behavior in the future.

LEARNING TORAH The Talmud (Eruvin 55a) interprets the words, "…ha'mitzvah ha'zot" as a reference to the mitzvah of learning Torah. The Torah is on Earth and not "in Heaven." The Torah is close and accessible to every Jew. Our Torah is not some doctrine that is hidden away in the upper recesses of heaven, available only to prophets and scholars. On the contrary, our Torah is readily available and not hidden. We cannot hide behind our ignorance. We all have equal access to the texts of the Torah. When is Torah close to us? When we place it "in our mouth," meaning that we are constantly involved in its study, and "in our heart," as we attempt to refine our thoughts, with the intention "to keep it," to apply it within our daily lives (Eruvin 54a). "In your mouth" - Torah study should be "in your mouth," spoken out loud and not read quietly. The Talmud (Ibid 54a) interprets the verse (Mishlei, Proverbs 4:22): "They (the words of Torah) are life to those who find them" as "They are life to those who express them out loud." "Hashem does not come with especially difficult demands to his creations." (Talmud Avodah Zarah 3a) As long as we don't put a distance between ourselves and the Torah, it will always be within our grasp. Torah study does not require total spiritual refinement. Even the Torah's mystical secrets can become accessible to us if we apply ourselves. In this context, Tana d'Vai Eliyahu relates that Eliyahu Hanavi once met an unlearned fisherman, who protested that he was never taught the fundamentals of Torah study and therefore, would not even attempt to learn Torah. "Who taught you the fundamental principles of your trade?" Eliyahu asked him. "Hashem granted me understanding," he replied.

בס''ד "If Hashem granted you understanding in your trade, don't you think He would help you in Torah study? As it is written: 'It is not in the heavens."' Perhaps an old story will help us better understand what the Torah is telling us when it says. "It is not in heaven, so that you could say, 'Who can go up to heaven and bring it for us, so that we can hear it and keep it? '" It is not in heaven, but even if it were, you would be expected to try and scale the heavens to study the Torah. (Talmud Eruvin 55a); The tale is told about Reb Chaikel, a poor tailor from Lodz, who had the same recurring dreams. Each night his father would appear to him and tell him about a secret fortune. All Reb Chaikel had to do was travel to Vienna and go to the royal palace. Exactly fifty yards from the palace, his father said, was an old oak tree. Under that tree, his father told him, lies a great treasure. All Reb Chaikel had to do was dig under the tree, and all his financial problems would be solved. At first, Reb Chaikel ignored the dreams, but they recurred night after night. And so, he decided to go to Vienna and seek his fortune. He camped out near the palace and waited for an opportune time to begin digging for the fortune. At midnight on a moonless night, he stealthily crept up to the tree and began to dig. His shovel had not even had a chance to strike dirt when he felt a rough hand squeeze the back of his neck. "Jew!" shouted the palace guard. "What on earth are you doing at midnight, fifty yards from the palace gates, shoveling dirt?" Reb Chaikel had no choice but to tell the story of his dreams about the great fortune that lay beneath the oak tree that he was about to dig up. He even offered to split the booty if the guard would let him go. "You idiot!" laughed the guard. "Everyone has dreams. In fact, I myself dreamed that if I were to go to the city of Lodz in Poland and dig in the basement of some Jewish tailor named Chaikel, I, too, would find a fortune! Hah! Now get lost!" Legend has it that Reb Chaikel returned to Lodz and, after a little digging in the basement of his own home, became a very wealthy man. Sometimes we look at the Torah's values and precepts and regard them as being way up in space, beyond our reach. We look at the Torah's expectations of us as impossible tasks that are as difficult to achieve as landing on the moon was. We view them as hurdles that are impossible to overcome, as if we were being asked to travel to distant lands to perform difficult tasks. The Torah assures us twice that what it teaches us is within our reach. Even if a Jewish soul is lost in space, coming home to Judaism is always possible. And, we are told, the Torah, our manual of instruction, is more accessible than we may think.

Kid’z Korner (Revach)

Rav Yehonatan Eibshitz Cries Over the Quick Return of His Fortune Rav Shalom Schwadron told the following chilling story about Rav Yehonatan Eibshitz. Rav Yehonatan Eibshitz received a very large dowry of three thousand gold coins for his dowry. It was enough to live comfortably and learn with peace of mind. Rav Yehonatan sat learning day and night with his chavruta.

בס''ד One day the municipality decide to build a church next door to Rav Yehonatan's Bet Medrash. This strategic placement greatly angered the Jews but what could they do. Rav Yehonatan 's chavruta who was a big Kana'i could not hold himself back and one night under the cover of darkness he broke into the church and went up to the roof where he smashed the statue proudly displayed there. The church was ready for this and had guards secretly stationed, prepared for exactly this sort of event. The next day the people of the Bet Medrash wondered where Rav Yehonatan's chavrusa disappeared to. He was gone without a trace. The search continued for a number of days until one day a man appeared before one of the leaders of the community and told him the story and that the person was being held in the basement of the church. He was sentenced to death by fire. For a fee of no less than three thousand gold coins, he told him that he can arrange his escape. This amount was an impossible sum to raise, but for Pidyon Shvu'im there was no choice. When Rav Yehonatan heard about this he immediately took his entire dowry and brought it to the guard’s house. When the fundraisers found out what happened they brought all the money they had raised, although significantly shot of the full price, to Rav Yehonatan. Rav Yehonatan refused to take it, although they insisted that they also should have share in the mitzva. Rav Yehonatan said that he already paid the money and he didn't want to take money from others. The fundraisers left in despair being shut out of the mitzva. In the meantime, Rav Yehonatan was worried about his wife's reaction to his giving away of their life's fortune. He decided that he will leave town for a few days. In the interim he knew his wife would find out what he did and would have time to get over it before he returned. When the church found out that their prisoner had escaped, they suspected that the guard was the one who was behind it. As the noose tightened around the guard's neck he decided to flee the city for his life. However, he had accumulated much money over the years from stealing from the church and he wanted to keep his fortune safe in case he would one-day return. He decided that only the saintly Rav Yehonatan, who paid the exorbitant ransom from his own pocket, was trustworthy to watch his money. When he arrived at Rav Yehonatan 's house, his wife told him that he was away for a few days. The guard told his wife that he wanted to return the three thousand gold coins and that Rav Yehonatan should watch the rest of the fortune until he one day returns. The guard left and fled for his life. It didn't take long for the church to catch up with him and when they did he was killed on the spot. Rav Yehonatan 's wife heard about this and thanked Hashem for the great reward that her husband received for his virtuous act. When Rav Yehonatan returned while his wife joyfully filled him in on the whole story Rav Yehonatan began to cry bitterly. I was paid back so fast, said Rav Yehonatan, that it is apparent that in Shamayim they have rejected my mitzva and threw it back at me! Unconsoled, Rav Yehonatan decided to fast for three days and then do a Shailas Chalom to find out if and why his mitzva was rejected. The response he received from Shamayim was that indeed his mitzva was rejected. The reason why Hashem did not want his mitzva was because he refused to allow the Tzibbur to partake in it with him. "If you want the whole mitzva without anyone else, then take it is yours not ours!"

Halachot of Elul (Daily Halacha) Rosh Hashanah – The Repetition of the Amida of Musaf

בס''ד The Shofar is sounded during the repetition of the Amida of Musaf on Rosh Hashanah, after the conclusion of the Malchuyot, Zichronot and Shofarot sections. According to some opinions, the Shofar sounds blown during the repetition of the Amida are the primary Shofar sounds, and are more important than even the Shofar sounds blown during the silent Amida. Since the Sages instituted that the Shofar be blown in the framework of Malchuyot, Zichronot and Shofarot, it is especially important for one to pay attention to the repetition of the Amida. If a person is not paying attention, and is instead involving in other activities, then he is not considered to have heard the Shofar in the framework of these Berachot. The work Ner Le’sion (p. 262; listen to audio recording for precise citation) elaborates on the importance of silently following the Hazan with a Siddur during the repetition of the Amida of Musaf on Rosh Hashanah, and writes that one must not learn or engage in conversation during the repetition, and must instead follow along with the Hazan. In truth, the Ner Le’sion notes, it is in any event strictly forbidden to speak during the repetition of the Amida at any time, and the Shulhan Aruch (Orah Haim 124:7) and Ben Ish Hai (Parashat Teruma) go so far as to say that if one engages in conversation during the repetition of the Amida, “His sin is too great to bear.” The repetition of the Amida is on a higher level than even the silent Amida, and thus just as we would never think to speak during the silent Amida, we should not even consider speaking during the repetition. Moreover, one must ensure to respond to every Beracha with “Baruch Hu U’baruch Shemo” and “Amen,” and to concentrate during these responses. The importance of “Baruch Hu U’baruch Shemo” and “Amen” cannot be overstated. The Pele Yoetz (Rav Eliezer Papo, 1786- 1827) cites a comment from the Zohar that one who is not careful about responding “Baruch Hu U’baruch Shemo” and “Amen” is punished in the lowest levels of Gehinam, and of those who respond without intention it is said, “U’bozai Yekalu” (“and those who scorn Me shall be belittled” – Shemuel I 2:30). He adds that if people realized the great reward for answering “Baruch Hu U’baruch Shemo” and “Amen,” they would run about searching for opportunities to hear Berachot as though they were frantically searching for treasures. Summary: While one is always required to listen silently and attentively to the repetition of the Amida, this is especially important when it comes to the repetition of the Amida of Musaf on Rosh Hashanah. • It is proper to read works of Musar during the month of Elul. One recommended book is "Sha'arei Teshuva," the classic work by Rabbenu Yona (Spain, 1180-1263) describing the process of Teshuva. Other recommended works include Rabbenu Yona's famous letter about repentance known as "Iggeret Ha- Teshuva," and the Rambam's Hilchot Teshuva, which presents the various requirements of Teshuva. Another work, "Orchot Chayim," is divided into thirty sections, which many have the practice of studying on the thirty days of Elul. Some also have the practice to read "Tikunei Ha-Zohar," a collection of inspirational passages from the Zohar (the Basic text of Kabbala). The Kabbalists taught that the reading of this work has the capacity to cleanse and purify one's soul even if he does not understand the material he reads. • One must be particularly diligent during the month of Elul to recite each night "Keri'at Shema Al Ha'mita" before he goes to sleep. He should include the "Ana" prayer, petitioning G-d for forgiveness for whatever wrongs he may have committed over the course of that day. • One of the Berachot in the Amida service is that of "Hashivenu," in which we ask G-d to help us perform Teshuva. During the month of Elul, it is proper to insert in this blessing the names of people who have strayed from the proper path of observance, before the concluding blessing "Baruch Ata Hashem Ha'rotzeh Be'tshuva." • Many people have the custom to have their Tefillin and Mezuzot checked during the month of Elul. According to strict Halacha, a person is required to have his Mezuzot checked only twice in seven years, and Tefillin worn every day do not require checking at all. Nevertheless, there are those who make a point of having their Tefillin and Mezuzot checked during Elul.

בס''ד • Although one must ensure to recite Birkat Ha'levana (the blessing over the moon) every month, the Rabbis admonish us to be particularly diligent with regard to Birkat Ha'levana for the month of Elul. • In general, one must raise his level of observance during the month of Elul in preparation for the High Holidays, and in the merit of our efforts we should be deserving of a year of peace and happiness for ourselves, our families and our community, Amen.

DAF YOMI MASECHET MENAHOT (Daf Notes) A Todah – Only for That Day The halachah of a todah – thanksgiving offering differs from that of a shelamim. The time allotted for eating a shelamim is two days and a night whereas that for a todah is only a day and a night. The Gerer Rebbe zt”l, author of Imre Emet, said that the matter is very simple: How can one eat a todah today for yesterday? The new day needs new thanksgiving. Lev(o)nah The Sha”ch writes that the word levonah (frankincense) is written in the Torah without a “vav” to indicate that it is in its merit that the Holy One, Blessed be He, provides sustenance to His children (for levonah without a “vav” spells out “l’vaneha”—“to His children”). The Inner “Altar”? Why is the inner altar called a mizbeiach, from the root zevach, a slaughtered offering? After all, nothing is sacrificed thereon. The author of Torat Zeev (p. 36) writes that this is because of the sprinkling of the blood of the inner chataot sprinkled on it. The Radak explains likewise in Sefer HaShorashim (entry for zevach). It is interesting that the Zohar asks this question (Vayakhel, 219) and answers that it is so called because of the smoke of the incense which rises and defeats (“slaughters”) the accusers. Simchat Torah The mashgiach of the Grodna Yeshivah, HaGaon Rabbi Hillel Kagan zt”l, noticed a student who wouldn’t attend the shi’urim of HaGaon Rav S Rozovski zt”l. The reason, he explained, was because he couldn’t understand. Rabbi Kagan summoned him to his room and enthusiastically presented him with a question mentioned in the shi’ur. “Do you understand the question?” “Yes, and I’ll repeat it.” “ No!” Rabbi Kagan interrupted him. “You don’t understand. If you understood, you would be very happy. Let me explain to you again…” After the second explanation Rabbi Kagan again asked him if he understood. He wasn’t satisfied with his positive reply but repeated the question again and again till the student smiled with joy. “That’s it!” Rabbi Kagan was happy. “Now you understand!” (Zecher Hillel).

Devar Tora in French: (Rav Itshak Nabet)

Les Fondements de la Téchouva Comme nous le savons, le mois d'Elloul est un temps propice pour le service Divin. Tous les sages appellent à se renforcer, à se rapprocher d'Hachem à l'approche de Roch Hachana et des

בס''ד 10 jours de Téchouva. Alors essayons de comprendre ce que le Créateur attend de nous pendant ces jours si importants. Il existe une contradiction entre deux versets des prophètes : d'un côté le prophète Jérémie réprimanda les bné Israël en leur disant : " Labourez, labourez et ne plantez pas sur des épines" (4,3). Car si un homme plante sa récolte sur une terre non labourée, les mauvaises herbes risquent de gêner la moisson. Et il sera beaucoup plus dur après de séparer le bon du mauvais. Il en est ainsi dans le service divin. Il faut, dans un premier temps, se séparer de tout ce qui peut nous éloigner d'Hachem, puis nous pouvons commencer à nous élever vers le Créateur. Et pourtant, le prophète Ochaya s'adressa au peuple en leur disant : " Plantez pour la Tsédaka et récoltez les bienfaits ; labourez vos champs et recherchez Hachem” (10,12). A priori, Ochaya recommande au peuple de commencer par faire de la Tsédaka et des Mitsvot dans un premier temps, puis ensuite de s'éloigner des mauvaises choses, c'est à dire de labourer. Afin de connaitre le chemin que nous devons prendre pour revenir vers Hachem, intéressons- nous à un texte que Rabénou Yona écrivit dans son livre : Les fondements de la Téchouva : " Voici la voie que le fauteur doit suivre pour se réfugier sous les ailes de la Présence Divine : Il doit se débarrasser de tous les péchés qu'il a commis, il se considérera comme venant de naître, sans aucun mérite et sans faute. Ce jour-là sera le début de son entreprise. Il se fraiera un chemin droit pour ne plus s'écarter de la bonne voie. En faisant ainsi, il parviendra à faire une Téchouva parfaite...Il ne devra pas se laisser impressionner par les pensées susceptibles de l'empêcher de se repentir. En effet, un homme pourrait penser " Comment oserais-je me repentir, moi qui ai fauté tant de fois ? Comment me présenter devant Lui tel un voleur éhonté ? On ne doit pas raisonner ainsi. Car c'est le mauvais penchant qui introduit ces pensées dans son cœur." Rabénou Yona zal nous explique qu'un homme qui désire se rapprocher d'Hachem est confronté à un problème : le désespoir. Comment espérer être accepté par le Créateur après des années d'erreurs et de fautes ? C'est pourquoi, nous dit le rav, avant même de faire Téchouva, il y une étape indispensable. Cette ruse contre le mauvais penchant constitue la pierre fondatrice de la Téchouva. Nous devons faire comme si nous étions nés aujourd'hui. Oublier complètement le passé. Ouvrir une page nouvelle. Aujourd'hui est le premier jour de notre vie. Lorsqu'une personne s'efforce, pendant quelques jours, de faire des Mitsvot et qu'elle voit ses véritables forces, alors elle peut ensuite commencer à effacer son passé et à réparer ses erreurs. Nous retrouvons cette notion d'introduction à la Téchouva dans la bénédiction de la Téchouva que nous disons dans la prière du Chmona Essré : " Rapproche-nous, Notre Père, de la Torah. Ramène-nous, Notre Roi, à Ton service. Et aide nous à nous repentir entièrement." Nous voyons qu'avant même de faire Téchouva, il existe une étape indispensable. Il faut étudier et faire des Mitsvot. Ensuite, Hachem peut nous aider à faire Téchouva. Cependant, les Mitsvot que nous accomplissons aujourd'hui ne doivent pas ressembler à celles d'hier. Il faut faire chaque Mitsva comme si c'était la première fois, avec tout le désir, toute la passion. Le rav Doumb chlita explique grâce à cet enseignement les deux versets des prophètes. Le prophète Jérémie parlait de la manière de faire Téchouva, telle qu'elle est décrite dans les Portes du repentir. Alors que le prophète Ochaya s'adressait aux personnes qui devaient commencer un processus de Téchouva. Afin de ne pas arriver à Roch Hachana avec un sentiment de désespoir, Hachem nous a donné le mois d'Elloul. Pendant ces jours, nous devons multiplier les Mitsvot et l'étude de la Torah. Mais, surtout, nous devons les accomplir avec le plus de cœur possible. En faisant ainsi, nous ouvrirons les portes de la Téchouva à Roch Hachanna, amen ken Yehi ratson.

Prendre un Nouveau Départ

בס''ד Comme nous l'avons expliqué, il est important de comprendre la spécificité de chaque fête pour pouvoir en profiter au mieux. C'est pourquoi nous allons évoquer Roch Hachana. Chacun sait que c'est le jour où la création se fait juger. Les justes sont inscrits dans le livre de la vie, les impies dans celui de la mort et les autres attendent jusqu'à Yom Kippour leur jugement définitif. Le Pélé Yoetz explique que ces premiers jours de l'année sont propices au repentir. En effet, les portes de la Téchouva sont ouvertes et chacun peut se rapprocher d'Hachem très facilement, à la condition, bien évidemment, de bien le vouloir. Et c'est une des raisons pour lesquelles nous sonnons du chofar. Comme pour dire : "réveillez-vous du sommeil dans lequel vous vous trouvez." Alors, puisque la mitsva principale de cette fête est le repentir, nous devons essayer de comprendre ce qu'est la Téchouva. Pour beaucoup, faire Téchouva semble une chose presque impossible, ou très difficile. Et pourtant il est écrit dans le livre de Dévarim (14, 30) que c'est une mitsva qui est très proche de nous, selon l'explication du Ramban zal. Or nous savons que la Torah est très précise. Si elle témoigne donc qu'il est très simple de se repentir, il paraît évident que c'est notre définition de la Téchouva qui est erronée. Cette erreur provient de plusieurs raisons. Premièrement, on connaît très mal les lois qui concernent cette mitsva. Par exemple, on pense que faire Téchouva consiste à devoir changer intégralement du jour au lendemain... De plus, on a tellement essayé et échoué dans nos tentatives qu'un certain désespoir nous habite inconsciemment. Enfin, on n'a pas été éduqué à la Téchouva. Car si les parents apprennent à leurs enfants ce qui est interdit ou permis, ils expliquent rarement qu'il existe un moyen de réparer les fautes, la Téchouva. C'est pourquoi nous avons du mal à croire que le Roi du Monde pardonne et qu'une issue existe bel et bien pour celui qui s'est perdu. Alors qu'est-ce que c'est la Téchouva ? Lorsqu'un homme faute, il se passe deux phénomènes bien distincts. Il crée une faute et se rebelle contre son Créateur. C'est comme s'il disait " Je ne veux pas t'écouter, laisse-moi tranquille." En d'autres termes, il s'éloigne d'Hachem. Le mot Téchouva veut dire revenir là où il était. Ainsi, faire Téchouva c'est tout simplement vouloir se rapprocher d'Hachem, comme avant la faute. C'est-à-dire prendre conscience qu'on s'est trompé et décider de revenir sur de meilleurs chemins. Il faut savoir que celui qui fait Téchouva est appelé Tsadik avant même qu'il change son comportement, et cela même s'il lui reste des milliers de fautes à se faire pardonner. Comme le prouve la guémara dans Kédouchine (49, b): il y est écrit que si un homme dit à une femme:"je me fiance avec toi à la condition que je sois un Tsadik", les fiançailles sont valables même si c'est le pire des impies, car il a peut-être sincèrement pensé à faire Téchouva!! Nous pouvons déduire de cet enseignement qu'un homme est considéré tsadik alors même qu'il n'a pas amélioré ses actes ni effacé ses fautes, juste grâce à sa volonté de changer. Comme nous l'avons dit, à Roch Hachana, Hachem juge et inscrit les tsadikim dans le livre de la vie. Mais de quels justes parle-t- on ? Il ne faut pas croire qu'il s'agisse de ceux qui n'ont pas fauté. Car nos sages nous ont enseigné que nous ne sommes pas jugés sur l'année mais sur ce que nous sommes au jour de Roch Hachanna. Alors, d’après ce qu'on a dit il, faut comprendre qu'Hachem inscrit dans le livre de la vie ceux qui veulent se rapprocher de Lui. Voilà pourquoi il est si important de faire Téchouva en ce jour. Alors si cela est si simple, s'il suffit de vouloir s'arranger un peu pour sortir vainqueur du procès, pourquoi faut- il avoir peur du jugement ? En réalité, l'épreuve de cette fête réside dans la difficulté de vouloir faire Téchouva. En effet, même si beaucoup comprennent qu'il faut se repentir et veulent se repentir, le cœur ne suit pas toujours. Premièrement parce qu'on est tellement attaché aux fautes commises qu'on n'arrive pas à imaginer comment vivre sans les rééditer. Ensuite, être religieux se résume à porter un amas de

בס''ד contraintes. Enfin, car on n'éprouve aucun plaisir à accomplir les mitsvot et la Torah. Alors, quoi bon se rapprocher d’Hachem ? Il faut savoir que ces impressions sont trompeuses. Hachem a créé chaque juif avec une âme pure qui lui permet de sentir et jouir de la spiritualité. Et de manière naturelle, chacun éprouve du plaisir à se plier à la volonté divine et à étudier la Torah. Cependant, lorsqu'un juif faute, il fabrique des écrans qui le séparent de son créateur et lui paralysent le cœur. Et c'est cette couche d'impureté qui l'empêche de ressentir et de profiter de la spiritualité de ce monde. Alors comment faire pour relancer la machine ? Nos sages nous ont enseigné que celui qui veut se purifier, on l'aide. Et Hachem Lui-même prend celui qui revient vers Lui et le lave de toutes ses fautes. La seule chose qu'on attend de nous à Roch Hachana, c’est juste de commencer le travail. Comme il est écrit "Ouvrez moi le chas d'une aiguille et j'en ferai la porte d'une muraille." Et c'est ainsi que plus un homme se rapproche d'Hachem et effectue sa volonté, plus il ressent les plaisirs spirituels et jouit de ce lien qu'il entretient avec le maître du Monde. En ce premier jour de l'année, nous avons donc tous la possibilité de prendre un nouveau départ, de nous éloigner un peu de cet univers matériel pour nous rapprocher de notre créateur. Alors ne manquons pas cette chance et qu'Hachem nous aide à nous purifier en nous donnant les forces pour vouloir changer, amen ken yéhi ratson. Bon chabat d'ici le grand jour... Cet enseignement provient du rav Iber chlita

Devar Torah in Spanish: (Rav Yonatan Gefen)

Tomando Responsabilidad por Nosotros Mismos "Esta mitzvá que ordeno hoy no está oculta de ti ni es lejana. No está en el cielo para que digas: ¿Quién podrá ascender al cielo y bajarla para nosotros, para que la escuchemos y cumplamos con ella?” (1). ¿A que mitzvá se refiere la Torá en este versículo? El Rambán escribe que se refiere a la mitzvá de teshuvá (arrepentimiento); la Torá nos está diciendo que la teshuvá no está fuera de nuestro alcance, sino que es fácilmente alcanzable si tan sólo hacemos el esfuerzo necesario. Rav Jaim Shmuelevitz pregunta que si la mitzvá de teshuvá es tan fácil de cumplir, entonces ¿por qué hay tan poca gente que hace teshuvá como corresponde? Todo el mundo sabe que comete errores; ¿por qué no simplemente admiten su error y se arrepienten? El siguiente Midrash, sobre la historia de Caín y Abel, nos ayudará a responder esta pregunta: Caín mató a Abel, pero Di-s no lo castigó de inmediato, sino que le dijo: “¿Dónde está Abel, tu hermano?”, a lo que Caín respondió con la famosa respuesta de “¿Acaso soy yo el cuidador de mi hermano?” (Ibíd. 4:9). El Midrash da más detalles sobre la respuesta de Caín: “[Di-s,] Tú eres el protector de todo ser vivo, ¿y me estás preguntando a mí?... Yo lo maté, pero Tú me diste la inclinación hacia el mal. Se supone que debes proteger a todos, pero fuiste Tú quien me dejó matarlo. Tú eres quien lo mató… si hubieras aceptado mi ofrenda como hiciste con la suya, yo no hubiese estado celoso de él”. ¿Por qué Caín no hizo teshuvá por su horrendo acto? Porque se negó a aceptar su culpa por haberlo asesinado… ¡incluso prefirió culpar a Di-s! Con esto podemos responder nuestra pregunta inicial sobre por qué tan pocas personas hacen teshuvá como corresponde. Generalmente estamos conscientes de que pecamos, pero hay un factor que evita que nos arrepintamos: la habilidad de asumir responsabilidad por nuestras acciones, la cual yace exclusivamente sobre nuestros hombros.

בס''ד Hay muchos factores a los que podríamos fácilmente atribuirles nuestras fallas; podemos culpar a nuestra crianza, a nuestras inclinaciones naturales o a nuestra sociedad, pero nos resulta muy difícil aceptar la responsabilidad por nuestros errores. El prerrequisito para la teshuvá es reconocer que podría haber actuado mejor, podría haber superado a mi iétzer hará (inclinación negativa) y haber evitado pecar. Si no tenemos la capacidad para realizar esta difícil confesión no podremos ni siquiera empezar a arrepentirnos, pero si tenemos dicha capacidad entonces la teshuvá es muy fácil de alcanzar. Esta incapacidad para admitir nuestra culpa nace en el primero y más decisivo pecado de la historia de la humanidad, el cual nos asedia hasta hoy en día: el pecado de Adam. Tradicionalmente entendemos que el pecado de Adam fue desobedecer la instrucción de Di-s de no comer del fruto y que eso fue lo que causó que él y su mujer fueran expulsados del Jardín del Edén, con todas las consecuencias negativas que eso trajo consigo. Rav Moty Berger señala que tras un análisis más profundo queda claro que no fueron castigados inmediatamente después del pecado, sino que en ese momento Di-s se puso a conversar con Adam y le dio la oportunidad para admitir su error. Sin embargo, Adam no aceptó este indulto y dijo: “La mujer que me has dado para que esté conmigo me dio del árbol y comí”. Adam se negó a asumir responsabilidad por su pecado y culpó en cambio a Javá e incluso a Di-s mismo por haberla creado. Luego Di-s se dirigió a Javá y también le dio una oportunidad para que se arrepintiera, pero ella rechazó la oferta diciendo: “la serpiente me engañó y comí”. Sólo entonces fue que Di-s los castigó por el pecado que habían cometido. De aquí vemos claramente que si ellos hubieran asumido responsabilidad por sus acciones cuando Di-s los confrontó, entonces el castigo hubiera sido mucho menor. ¡Quién sabe cuán diferente habría sido la historia! Vemos de las historias de Adam y Caín que la capacidad para admitir los errores propios es probablemente más importante incluso que no pecar. De hecho, todos nos equivocamos en algún momento; lo que define nuestro nivel espiritual es si somos capaces de admitir la verdad sobre nuestras acciones o no. Fue sólo después de cientos de años del triste comienzo de la historia que surgió un hombre que fue capaz de hacerse responsable por sus acciones y rectificó el error de Adam. La Tosefta dice: “¿Por qué ameritó Yehudá el reinado? Porque admitió [sus acciones] en el incidente de Tamar”. Tamar estaba a punto de ser quemada en la estaca por su supuesto acto de adulterio, cuando entonces le dio a Yehudá la oportunidad para que admitiera su participación en los eventos. Yehudá hubiese podido permanecer en silencio, sentenciando de esta forma a tres almas a la muerte (Tamar y los mellizos que había en su interior). Sin embargo, en un momento decisivo de la historia, Yehuda aceptó valientemente su culpa y dijo: “Ella tiene razón, es de mí”. No es coincidencia que ese haya sido el momento crucial en la producción de la semilla del Mesías. Sabemos que el Mesías es la persona que devolverá a la humanidad a su condición prístina previa al pecado, rectificando el error de Adam y Javá. La forma de reparar el daño hecho por un pecado es corregir el rasgo negativo que lo causó. Como hemos visto, la falla principal en el pecado de Adam fue su incapacidad para asumir responsabilidad por los errores, lo que nos permite entender que el éxito de Yehudá al asumir responsabilidad por sus acciones fue una rectificación ideal. La conexión intrínseca que hay entre el Mesías y tomar responsabilidad continuó con fuerza en el descendiente más distinguido de Yehudá: el Rey David. El Talmud nos dice que el Rey Shaúl pecó una vez y subsecuentemente perdió su reino, mientras que el Rey David pecó dos veces y continuó siendo rey. ¿Por qué Shaúl fue tratado con tanta dureza en comparación al trato que recibió David? El profeta Shmuel confrontó a Shaúl después de que este no destruyera a todo Amalek como le había sido ordenado. En lugar de admitir su error, Shaúl justificó sus acciones y negó haber

בס''ד pecado. Luego culpó al pueblo por haberlo presionado para que dejara con vida a algunos de los animales de Amalek para que fueran ofrendados. Fue sólo después de un largo ir y venir que Shaúl finalmente se arrepintió, pero ya era demasiado tarde y Shmuel le informó que había perdido su derecho al reinado. En contraste, después del pecado de David en el incidente con Batsheva, el profeta Natán lo criticó duramente por sus acciones y David contestó de inmediato: “He pecado ante Di-s”. A diferencia de Shaúl, David mostró su voluntad para asumir responsabilidad por sus errores al admitir su culpa de inmediato; esa predisposición hizo que fuera perdonado y que recibiera otra oportunidad para continuar como rey. Es más, las fuentes cabalísticas escriben que el Rey David es una reencarnación de Adam y que su propósito fue rectificar su pecado. Pareciera obvio que una de las formas principales en que el Rey David rectificó su pecado fue asumiendo la responsabilidad por su error con gran celeridad. Hoy en día vivimos en una sociedad que evita asumir responsabilidad; muchas personas educadas afirman que nadie puede ser considerado responsable por su comportamiento. Argumentan que, esencialmente, no tenemos libre albedrío; la persona en la que nos convertimos está predestinada en base a nuestro entorno, crianza, genética y sociedad. Consecuentemente, los criminales pueden ser perdonados por sus crímenes porque no tuvieron la oportunidad de elegir y la gente puede tolerar las fallas que hay en sus relaciones y en sus rasgos personales ya que estas son inevitables. La perspectiva de la Torá rechaza fuertemente esa postura. Si una persona es lo suficientemente valiente como para admitir que puede mejorar, entonces Di-s la ayudará a lograrlo. Vemos esta idea en el Talmud, en una historia sobre un hombre llamado Elazar ben Durdaia. Elazar ben Durdaia estaba profundamente sumergido en la inmoralidad, pero de repente se dio cuenta de lo equivocado que estaba su camino de vida. El Talmud continúa con el relato de sus esfuerzos para ser perdonado por sus pecados: Se sentó entre una montaña y una colina y les pidió que solicitaran misericordia por él, pero ellas se rehusaron. Luego le pidió a los cielos y a la tierra que solicitaran misericordia por él, pero también se rehusaron. Finalmente se dirigió al sol y a la luna, pero ellos también se rehusaron a ayudarlo (2). Rav Isajar Frand explica esta Guemará: las diferentes cosas a las que les pidió que rezaran por él representan diferentes influencias en su vida; Elazar ben Durdaia estaba tratando de culparlas por su comportamiento. La montaña y la colina representan a sus padres; Elazar ben Durdaia argumentó que la crianza que recibió era la responsable por su calamitosa situación, pero ellas se negaron a reconocer su culpa. Luego se dirigió a los cielos y a la tierra, que representan a su entorno, y trató de culparlos por sus acciones, pero ellos se negaron a aceptar la responsabilidad. Finalmente se dirigió al sol y a la luna, que representan su mazal, sus inclinaciones naturales, y afirmó que le resultaba imposible evitar pecar debido a su naturaleza. Pero nuevamente, el sol y la luna tampoco aceptaron la culpa por las acciones de este hombre. Finalmente, la Guemará declara que Elazar ben Durdaia dijo: “Este asunto depende sólo de mí”. Reconoció que había un único responsable de sus pecados: él mismo. No podía culpar ni a sus padres, ni a la sociedad ni a la naturaleza; se dio cuenta que él tenía el poder para cambiar su actuar y lo hizo. Luego hizo teshuvá absoluta y su alma volvió al cielo; entonces, se escuchó una Voz Celestial proclamando que Rabí Elazar ben Durdaia tenía un lugar en el mundo venidero. Los comentaristas explican que la Voz lo llamó rabí porque es nuestro rabino de teshuvá: nos enseñó que la única manera de hacer teshuvá como corresponde es admitir que la responsabilidad por nuestro comportamiento es exclusivamente nuestra. Si podemos hacerlo entonces podremos tener la esperanza de hacer teshuvá completa.

NOTAS: (1) Devarim 30:11-12. (2) Obviamente, esta Guemará no debe entenderse literalmente.

בס''ד Nahala of “ The Malbim” Monday the 1st of Tishri Rosh Hashanah

Rav Meir Yeudah Leibush ben Yechiel Michel (Malbim). (1809-1879). He was born in Volhynia and was still a child when his father died. He studied in his native town until the age of 13. He then went to Warsaw where he was known as the 'iluy from Volhynia.' From 1838 to 1845 he was rabbi of Wreschen, district of Posen, and in the latter year was called to the rabbinate of Kempen, where he remained until 1860; he was thereafter known as "der Kempener." In 1860 Malbim became chief rabbi of Bucharest, Rumania. But he could not agree with the rich German Jews there who wished to introduce the Reform rite and even threatened violence in the pursuit of their aims. By intrigues they succeeded in throwing him into prison, and though he was liberated through the intervention of Sir Moshe Montefiore, it was upon the condition that he leave Rumania. He became Rav of Moghilef, on the Dnieper in 1870, but his lack of subservience provoked the resentment of the richer Jews, who denounced him as a political criminal. The governor of Moghilef ordered him to leave town. Malbim then went to Königsberg as chief rabbi of the Polish community, but there he fared no better than in Bucharest and Moghilef; he was continually harassed by the German Jews. His fame and immense popularity rests upon his widely esteemed commentary to Tanach, in which he details the close relationship between the Oral and the Written Law.

Continuous Growth (Rabbi Frand from Torah.org) Parshat Nitzavim begins with the words: "You are standing today, all of you, before Hashem, your G-d: Your heads, your tribes, your elders, and your officers -- all the men of Israel" [Devarim 29:9]. Rashi comments (in his second interpretation): "Since Israel was going out from leader to leader, from Moshe to Yehoshua, therefore he made a standing assembly (matzevah) of them in order to exhort them. And so did Yehoshua do (before he died). And so too, Shmuel, who said 'Stand and I shall contest with you', when Israel left his hand and entered the hand of Shaul." In other words, whenever a leader would prepare for the handing over of the nation, so to speak, to the next generation of leadership, he would make them into a "standing assembly" (matzevah). What does it mean to make the people into a 'matzevah'? Rav Moshe Feinstein, in his published thoughts on Chumash, introduces an interesting concept. The thought is based on a somewhat homiletic idea. The Torah commands elsewhere: "Do not set up for yourselves a pillar ('matzevah') that the L-rd your G-d despises" [Devarim 16:22]. Many masters of 'derush' (homiletics) interpret this pasuk [verse] to mean that a person should never make HIMSELF into a 'matzevah'. A 'matzevah' is an altar made of one piece of stone as opposed to a 'mizbeach' that is an altar made of many stones. The symbolism of a one-piece stone is: This is where the person is now and this is where he is always going to be. A person is not a 'matzevah'. A person should never make himself into a 'matzevah' saying: "this is all that I am." A person must try to grow. Either we grow or we regress. Spiritually, there is no such thing as standing still. A person should never say: "What do you want from me? I have my wife. I have my kids. I learn my daf. I daven three times a day. I am a good guy. Leave me alone!" A person must never stagnate spiritually and thereby make himself into a 'matzevah'. Our Sages comment on the words "Vayelech Moshe" [And Moshe went] at the beginning of next week's parsha that the word "Vayelech" indicates chastisement (tochacha). We understand that there is plenty of tochacha in Parshat Ki Tavo and so too in Parshat Nitzavim. But where is the tochacha in the word "Vayelech" at the beginning of Parshat Vayelech? The answer is that Parshat Vayelech was written on the last day of Moshe Rabbenu's life (the Seventh day of Adar). The Torah is indicating to us that even at the age of 120, Moshe Rabbenu

בס''ד was still a 'holech' (a mover). There are two types of beings in this word -- a stationary being (an 'omed') and a dynamic being (a 'holech') -- someone who is always on the move. Moshe Rabbenu did not walk into his retirement party dressed casually, without a tie, looking forward to giving up the tremendous burden of leadership that he bore on his shoulders all these years. Even to the very end, Moshe was a 'holech'. This is the chastisement -- to the rest of us! The Vilna Gaon comments on a pasuk in Zecharia [3:7]: "And I will place before you movers (mehalchim) between these stationary people (haOmdim haEleh)". The Gaon states that the only being that should be spiritually stationary is an angel. The pasuk is teaching that a person -- sometimes -- can even be a mover after his death, moving amongst the 'omdim', i.e. -- the angels! If a person works and accomplishes something while in this world and leaves a legacy, then even after death, he can be a 'holech'. However, the time when a person is on this planet is certainly not the time to relax. There will be plenty of time to relax... in the next world. As we get older, we look ahead to the generation older than us. I am strengthened by the fact that I see many people older than I, past retirement age, who remain dynamic and creative. They are still 'holchim' well into their seventies and eighties. They never allow themselves to become merely "omdim" (stationary). Some people go on to even greater life accomplishments after they "retire" from their professional careers than during that "productive period". This is the way it should be with all of us. We must remain 'holchim.' To return to our point of departure, Rav Moshe interprets "Atem Nitzavim" [You are standing] as "he made them into a 'matzevah'." As he is about to hand the nation over to Yehoshua, Moshe gives his disciple a status report on the nation. "Yehoshua, this is where they are spiritually right now. It is your responsibility to take them to the next level." It is necessary to have such a measure, a snapshot in time, against which future progress can be compared and calibrated. This is why, throughout Biblical history, every leader would make the people into a 'matzevah' at the time when he was about to hand over the nation to the next generation's leadership. This was to create a sort of snapshot, as if to say, "Where do they stand at this moment in time?" The past leader "took stock of the nation" before handing them over to the next leader. This is the meaning of "he made them into a 'matzevah.'"

Shofar: The Call of Love G-d wants a relationship with us. How badly do you want a relationship with Him? (By Rabbi Dov Heller, M.A.) One of the greatest indications that someone loves and cares about us is that they give us the feeling that we are always on their mind. They check in with us on a regular basis to see how we’re doing and how our life is going. The call of the shofar reminds us that the King of the universe loves us, is thinking about us, and cares about our lives. He is judging us because He loves us, like a mother who “judges” her children to make sure they are on track for living a quality life. On Rosh Hashanah we proclaim that G-d is King and we invite Him to rule over us. Not like a tyrant who threatens us with punishments if we don’t obey His every whim and desire; it means that we invite Him to rule over us because we know He loves us and wants everything good for us. The essential message of Rosh Hashanah is that G-d wants a relationship with us. The shofar is a call of love. This is the time to honestly examine your relationship with G-d. How badly do you want a relationship with Him? What can you do to improve it?

בס''ד Intimacy requires emotional honesty. If I am not able to tell you how I truly feel, than we can never get close. If I pretend everything is ok when it’s not, then I rob us of the opportunity to be intimate. To improve our relationship with G-d, we must be vulnerable and tell Him how we truly feel. And that requires being honest with ourselves. What is it that prevents me from feeling closer to The King? He wants to know the truth about how we really feel about Him. Some possible examples might be: I feel abandoned by You and alone Sometime I’m not sure you exist I feel afraid of You I’m angry at You I feel guilt-ridden and never good enough I feel you demand too much of me On Rosh Hashanah G-d says to us, “Come talk to me. Be honest with me. Be honest with yourself. I want to know how you really feel. It’s ok to feel whatever you feel. I love you. I can handle it. Just come and be honest with me and talk to me. We can work things out and build a better, stronger, and closer relationship. It’s so important to me. You’re so important to me. Please, won’t you give it a try?” Here are some possible action steps to take: 1. Identify what your biggest struggle is with G-d. Identify what is bothering you most. 2. Once you’ve identified what’s bothering you, make a commitment to address this issue. Don’t accept that this is just the way it is and nothing can be done to change the way you feel. 3. Talk to someone about your struggle to see how you might work on changing the way you feel. 4. Make an action plan to continue working on this after the holidays are over. Remember, our greatest struggle is where our greatest potential for transformation lies. As we work through our struggles with G-d, it is crucial to remember that no matter how we feel about Him, His love for us is unwavering. Like a child who runs away from home, his parents have only one thing on their mind – the hope that their precious child will come home as they wait with open arms. So stop. Take a deep breath. Focus right now on the truth that it’s so good to be alive. With all the pain and struggle of life, deep down we treasure the gift of being a conscious, feeling, thinking being. Look around and remember Who loves you and Who gives you this awesome experience of being alive. The ultimate growth opportunity of Rosh Hashanah is to work on understanding and improving our relationship with G-d. When the holiday is over, we should feel that our relationship with G-d has changed. Let’s use these two days well. If we do, we may truly understand why these days are called the “Days of Awe.”

Inspiring Jewish Quotes for Rosh Hashanah Some inspiring Jewish quotes to help guide you in your resolutions for the New Year. (By Dr. Yvette Alt Miller) Start Gradually …A sudden transition from one opposite to another is impossible and therefore man, according to his nature, is not capable of abandoning suddenly all to which he was accustomed. – Rabbi Moshe ben Maimon (Guide for the Perplexed 3:23)

בס''ד Making major changes in our lives is possible, but Maimonides’ advice reminds us to take it slow, one step at a time. Taking incremental steps makes it more likely that we’ll still with new resolutions and routines. All beginnings are hard. – Mekhilta Yitro Remember that while it can be hard to start to change, with effort and practice, things do get easier. Keeping this in mind can help us over the initial discomfort of trying something new. Asking for Help If you wish to change your personality, study Torah and implement it in your daily living, and pray to G- d to remove your undesirable traits. You cannot do it by yourself. – Rabbi Yisroel Friedman (1796- 1850) Change is in our power, but only up to a point. If we truly want to alter ourselves, we need to also pray to the Almighty to give us the strength we need to change. It’s Never Too Late to Change As long as the candle is still burning, it is still possible to accomplish and to mend. – Rabbi Yisrael Salanter One night, Rabbi Salanter was walking home, past the home of a shoemaker. Despite it being very late, he observed the shoemaker was still busy, working by the light of a single candle. “Why are you still working?” Rabbi Salanter asked him. “It is very late and soon the candle will go out.” The shoemaker replied “As long as the candle is still burning it is still possible to accomplish and to mend shoes.” In his wisdom, Rabbi Salanter realized this message is true for all of us. It’s never too late to change. Let Go of Past Mistakes When a person turns himself around, regrets his past and does good, that is such a powerful act that his sins become merits. – Rabbi Shimon ben Lakish Rabbi Shimon ben Lakish, known as Resh Lakish in the Talmud, knew a thing or two about overcoming sins: he gave up a career as a bandit to repent, study Torah and eventually become a great scholar. He taught that starting anew can wipe away our past mistakes and regrets. How old will be you be in seven years of you don’t go to medical school (or fulfill any other ambition)? – Pauline Phillips (“Dear Abby”) Few of her readers realized that Abigail Van Buren, who penned the long-running “Dear Abby” advice columns from 1956 until her death in 2013, was actually a Jewish woman named Pauline Phillips from Sioux City, Iowa. One of her most famous pieces of advice was given to “Unfulfilled in Philly”, who wrote that he would love to be a doctor, but if he were to go back to college and get his degree, then go to medical school, then do an internship, and finally practice medicine, it would take him seven years and he’d be 43 years old. Dear Abby’s advice was priceless: How old will you be in seven years if you don’t do all those things? It’s better to fulfill our dreams later in life than never. Keep Trying Though the righteous one may fall seven times, he will arise. – King Solomon (Proverbs 24:16) In Jewish thinking, a great person isn’t one who never fails; it’s one who fails and keeps trying. You can only become a truly great person through the crucible of failure and perseverance. It’s not that I’m so smart, it’s just that I stay with problems longer. – Albert Einstein Success is determined in great part by our ability to keep trying. Even when the task is difficult, persevering can help us succeed in the end.

בס''ד Partial Teshuva (Rabbi Mansour) It is clear from the words of the Hachamim that during this time of year we should focus on becoming closer to G-d, returning to G-d, and doing teshuva. I was always bothered by the following question: Why do we need to do teshuva? If we use the model of the “scale”- with our averot (sins) on one side of the scale, and our zechuyot (merits) on the other, then maybe we should just do more mitzvot. Why do we need to repent? The prophet tells us: Seek the Lord when He is found, call Him when He is near (Yeshyahu 55:6). The rabbis understand that this verse teaches us that G-d is more accessible this time of year. Therefore the prophet says “seek the Lord.” The prophet was not giving us a good idea; rather, he was giving us a warning: If G-d is close and accessible, then we must seek him out. Furthermore, if He is willing to forgive us, and to clean our slate, then it is not a time for more mitzvot, rather, it is a time to repent, and to move closer to G-d. During this time of year, not to do teshuva is the greatest sin that we can do. Teshuva is an embarrassing exercise. We do the same thing every year. We promise not to speak lashon hara, and, inevitably, we will speak lashon hara, year after year. The Ramban writes that our teshuva must be so sincere that G-d can testify that we will not sin again. How can we ever reach that level? Teshuva becomes frustrating and even embarrassing. Even Adam Harishon grappled with this reality. After the sin of eating the fruit, he says, “my wife gave me the fruit, and I will eat.” The commentaries note that he speaks in the present tense, and not in the past tense because he acknowledges that he is human and that he will certainly sin again; he is merely being honest. That is what we do on Rosh Hashana and Yom Kippur- we know we will sin again. So how are we not to despair? I would like to share with you the advice of Rabbi Akiba. The Mishna (Yoma 8:8) teaches: Rabbi Akiva said ‘Happy are you Israel, before whom do you become pure, and who purifies you? Your Father in heaven, as it says ‘I will pour on you pure water and purify you’ (Yechezkel 36:25) and it says ‘G-d is the mikveh of Israel’ (Yirmeyahu 17:13), in the same way that the mikveh purifies the impure, so does G-d purify Israel’" Rabbi Akiva cites two verses. The first verse describes how G-d will sprinkle holy waters on us, and purify us. The second verse relates that G-d is compared to a mikve, the mikve of Israel. Why does Rabbi Akiva need to bring two proofs? Rabbi Akiva is teaching us that there are two types of teshuva. One type of teshuva is like a mikve- one must be totally submerged in the mikve. In this case, a person is completely submerged and promises G-d never to sin again. There is, however, another form of teshuva. At times, G-d sprinkles water on us and even though the water does not cover us, it purifies us. This is partial teshuva. Each year, we come before G-d and do partial teshuva. We tell G-d that we will try our best, but we know that we will have great difficulty completely changing. Many people speak in the synagogue. They commit not to speak any more in the synagogue, and very quickly, they resort back to their previous behavior. It is better to commit to a small step, for example, not to talk before Aleinu, to do partial teshuva, and “to be sprinkled with the waters of purity.” Even the littlest commitment which we fulfill is valuable. In essence – this is a harder route of teshuva. It is much simpler to commit to change everything, and then despair. However, to make an honest commitment to change small things, to do partial teshuva, is difficult, but doable, and that is our means of coming closer to G-d during this time of year.

בס''ד