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פרשת נצבים-וילך כ"ה אלול תשע"ז 16TH SEPTEMBER 2017 KRIAS HATORAH : DEVARIM 29:9-30:20 VAYELECH 31:1-30 Shabbos Times LONDON MANCHESTER GATESHEAD For questions on Divrei Torah please contact the Editor in Chief, :PM 7:09 PM 7:08 PM Yonasan Roodyn 6:59 הדלקת נרות [email protected] PM 8:15 PM 8:15 PM To receive this via email 8:03 מוצש’’ק please email: [email protected] לעילוי נשמת הש"ץ שלמה בן אברהם משה ז"ל לעילוי נשמת חנה בת אלעזר ע"ה KINDLY SPONSORED

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לרפואת אריאל יהודה בן יהודית נ"י חיה רוחמה בת אטא תחי'Rav Shalom’s secret A young boy once approached Rav Shalom character flaws and mend all his ways? Furthermore, Shwadron, zt’’l the legendary Maggid of do we not all know from previous experience that Yerushalayim. It was a couple of days before Teshuva is our yearly project that is doomed to failure? Rosh Hashana. The boy looked very nervous, If we had really fulfilled the mitzvah of Teshuvah the and was clearly in distress. “”, he asked year before, then how is it that we commit the same Rav Shalom, “How can I possibly fulfill the sins year in and year out? Teshuvah feels like that mitzvah of Teshuvah?, ‘Every year I try my colossal mountain that only the few elite tzaddikim best to fulfill this mitzvah, but by the time manage to conquer. What was Rav Shalom’s secret, Sukkos arrives, I find myself at precisely the and where did he discover it? same spiritual state as I was the year before. Obviously, the first source we should explore in I feel like a complete failure!” At this point, our quest to unravelling Rav Shalom’s secret is in the boy burst into tears. Rav Shalom, who this week’s parsha, which is the only place where was one of the greatest baalei hamussar of the Torah actively commands us to do Teshuvah. the previous generation, looked penetratingly “For this mitzvah that I command you today, is not into the boy’s eyes, and asked “Do you really hidden from you, and it is not far away. It is not in want to fulfill the mitzvah of Teshuvah in the the heavens- that you should have to say- ‘Who will best possible way?”, “Yes!” the boy exclaimed ascend the heavens to bring it down to us and teach without hesitation. “Then I would like you to it to us’’ the Torah continues “And it is not across the think of the smallest (resolution) ocean- that you should have to say- ‘Who will cross that you can come up with”, Rabbi Shalom the ocean for us, bring it back to us and teach it to instructed. The boy thought for a minute and us.’’ Incredible! The Torah is not only addressing our nodded, indicating he had thought of such a problem, but at the same time acknowledging our kabbalah. “Now”, continued Rav Shalom, “I reaction. Hashem is telling us ‘Yes, Teshuvah looks want you to cut your kabbalah in half!” The hard- yet it is simple. It feels as if it is in the heavens- boy looked puzzled, but nodded again. “This but no, it is not’. The Torah makes sure to stress this will be your kabbalah for the upcoming year”, to us four times! Rav Shalom assertively concluded, leaving no The Torah goes on to explain how accessible place for doubt. “Ksivah vechasima tovah”. Teshuvah really is and concludes, “For this When I first heard this story, my initial reaction commandment is very close to you, it is with was surprise. ‘Is Teshuvah really that simple? Does your mouth and with your heart that you fulfill Teshuva not mean complete repentance, which would it!” This is unbelievable! The Torah itself when mean that in order to fulfill this commandment, one commanding us to fulfil the mitzvah of Teshuvah, has to gain atonement for all his sins, correct all his cont on page 5

Yerushalayim, Amsterdam, Antwerp, Baltimore, Beit- Shemesh, Birmingham, Borehamwood, Budapest, Cancun, Detroit, Edgware, Elstree, Gateshead, Gibraltar, NOW IN THE Glasgow, Hale, Henderson, Hong Kong, Ilford, Johannesburg, Lakewood, Larnaca, Las Vegas, Leeds, London, Los Angeles, Manchester, Melbourne, Miami, Milan, FOLLOWING PLACES New York, Oslo, Paris, Petach Tikva, Philadelphia, Pressburg, Radlett, Ruislip, Santiago, Sao Paulo, Southend, Tallinn, Tarzana, Toronto, Uman, Vienna, Zurich Dr Avi Lerner 2 Infertility and Bioethics Researcher, Imperial College London; Scientific Advisor to Rabbonim Parshas Nitzavim SEDRA Ethics of a Nation: SUMMARY Unity and a Shared Thank you to Chabad.org Responsibility he Parshah of Nitzavim includes some of the most fundamental Klal Yisroel is on the brink of a fundamental transformation of Tprinciples of the Jewish faith: The unity of Israel: “You stand today, all identity. Moshe Rabbeinu is almost at the end of his life. The of you, before the L-rd your G-d: your heads, your tribes, your elders, your people are about to cross the Jordan under the new leadership officers, and every Israelite man; your of Yehoshua and enter the Eretz Yisroel for the first time. young ones, your wives, the stranger in your gate; from your wood-hewer to your In one of his final acts, Moshe Rabbeinu wishes became binding on the nation as they entered water-drawer.” to renew the covenant of the people with Hashem Eretz Yisroel. Hashem tells Yehoshua that “Israel The future redemption: Moses warns of before they leave the wilderness. Speaking at the has sinned” (Yehoshua 7:11) not that Achan the exile and desolationof the Land that start of Nitzavim he relates to Klal Yisroel “You are sinned! The entire nation was held responsible will result if Israel abandons G-d’s , but then he prophesies that in the end, standing today, all of you, before Hashem, your for the sin of one individual. It was this sin that “You will return to the L-rd your G-d . . . If G-d, the leaders of your tribes, your elders and caused Klal Yisroel to forfeit the special protection your outcasts shall be at the ends of the your officers, every man of Israel.” (Devarim 29:9). usually provided by Hashem and resulted in their heavens, from there will the L-rd your G-d The commentaries are curious to what exactly defeat at . Furthermore, Achan himself eludes to gather you . . . and bring you into the Land this newly found shared responsibility. During his which your fathers have possessed.” is the meaning of this Posuk. Interestingly, both confession, he claims to have sinned “and thus Rabbeinu Bechaye in his commentary on the The practicality of Torah: “For the mitzvah and thus” (Yehoshua 7:20). explains that which I command you this day, it is not Torah and Rabbi Shmuel Bornsztain in his Achan had previously pillaged spoils in the time beyond you, nor is it remote from you. It is classical work Shem Mishmuel bring the story of Moshe but it was only now, with the crossing not in heaven . . . It is not across the sea of the sin of Achan (Sefer Yehoshua) to elucidate . . . Rather, it is very close to you, in your of the Jordan and entry into Eretz Yisroel that the this Posuk and use it to illustrate different aspects mouth, in your heart, that you may do it.” nation shared culpability. of the transformation of a nation. Freedom of choice: “I have set before you The Shem Mishmuel likewise uses the story life and goodness, and death and evil: Following the miraculous and remarkable of Achan to provide a further perspective on the in that I command you this day to love victory that occurred at Yericho, Yehoshua sent transformation of Klal Yisroel. The initial defeat G-d, to walk in His ways and to keep His men to spy on the town of Ai. The men reported commandments . . . Life and death I have at Ai was due to the sin of Achan. Once, however, back to Yehoshua saying “… let about two or three set before you, blessing and curse. And Achan was punished, and the consecrated spoils thousand men go up and attack Ai; do not trouble you shall choose life.” destroyed why not attack Ai with the same three all the people, for they are but few.” (Yehoshua thousand men? What fundamental change had he Parshah of Vayelech (“and 7:3). A small force was accordingly sent to occurred to require the entire nation to enter into he went”) recounts the events of conquer the town of Ai and was surprisingly Moses’ last day of earthly life. “I battle against such a small town? The Shem T and overwhelmingly defeated with the loss of am one hundred and twenty years old Mishmuel explains that a central prerequisite for today,” he says to the people, “and I thirty-six men. This defeat was attributed to the military success was the fact that Klal Yisroel can no longer go forth and come in.” He sin of Achan who had pillaged an ingot of gold, fought as an entire unified nation. So much so that transfers the leadership to , and a quantity of silver, and a beautiful Babylonian “the conquest of any part of Eretz Yisroel by an writes (or concludes writing) the Torah in a garment after the fall of Yericho, in contravention scroll which he entrusts to the Levites for individual does not have the status of a conquest” of Yehoshua’s command. Hashem then safekeeping in the Ark of the Covenant. (Gittin 47a). This unity is an essential aspect of commands Yehoshua to enact a series of lots to The mitzvah of Hakhel (“gather”) is given: the transformation that occurred on crossing the every seven years, during the festival of identify the perpetrator. Achan is duly discovered Jordan and entering Eretz Yisroel. and confesses to Yehoshua, “Indeed I have sinned Sukkot of the first year of theshemittah The seemingly minor incident surrounding the cycle, the entire people of Israel—men, against Hashem, and thus and thus have I done.” small town of Ai provides some important ethical women and children—should gather at (Yehoshua 7:20). After Achan is punished and the the Holy Temple in Jerusalem, where the lessons. The story of Achan enlightens us to the consecrated spoils destroyed, Hashem instructs kingshould read to them from the Torah. ethical imperative of national unity and shared Yehoshua to “take all the people of war with you Vayelech concludes with the prediction responsibility, relevant in today’s generation just and arise, go up to Ai” (Yehoshua 8:1). that the people of Israel will turn away as it was in the time of Yehoshua, the crossing of from their covenant with G-d, causing Him Rabbeinu Bechaye uses the story of Achan and the Jordan, and the birth of a nation. to hide His face from them, but also with the defeat at Ai as practical proof that when the the promise that the words of the Torah Posuk states “every man in Israel” (Devarim 29:9) “shall not be forgotten out of the mouths Dr Lerner can be contacted at: it symbolises the shared moral responsibility that of their descendants.” [email protected]

1. When does Parshas Nitzavim take place during Moshe’s lifetime? QUIZ ?TIME ? livingwithmitzvos.com This page is sponsored by Rabbi 3 Federation Dovid Roberts Rav, Kehillas Netzach Yisroel; Parshas Director of Education, Federation Nitzavim

Having heard the terrifying curses in Ki Savo, we were devastated. Unlike the klalos in Vayikra, ברית won’t forsake us, or retract His ה' there is no comforting rejoinder, no assurance that with the avos. Consequently, Rashi informs us, that our faces ‘turned green’, overcome with despair.

This is the backdrop to the opening words ‘nice little earner’. His IQ matched only The company insisted that he travel in don’t worry, says by his scruples, he is convinced he will style, as befits the image and status of ,אתם נצבים היום ,of the Parsha Moshe Rabbeinu – look at the evidence, you shortly be living the life of Riley. He the firm, and he naturally had to wine have greatly angered Hashem on many an observes a stack of invoices that he is and dine and generally court the clients occasion, and you are still here!! asked to deliver to the finance dept. He to ensure the deal would go ahead. Tom, In a single sentence, surely Moshe has takes a glance at them, and notes that on the other hand, went on a jaunt purely undone the whole impact of the event of the amounts are eye-watering. They for his own gratification, and there was Har Gerizim and Har Eival. He seems to be include a First-Class ticket to New no chance that the company would pick implying that the Divine bark is worse than York, a stretch limo, a suite at the up the tab. Four Seasons, gourmet meals at top This clearly cannot be the case! Adequate recompense for an eternal .ח”ו – the bite restaurants, and the best tickets to a One way of resolving this which is very apt act, can, of course, only be forthcoming in Yankees game and a show on Broadway. an environment, and with a currency that יום and timely, in the days leading up to the To his astonishment, a few hours later, , is to reflect on one critical aspect ofdin . supports eternity – not a finite, temporal, he is asked to deliver a cheque for the הדין physical world. R Dessler zt’’l explains the Gemara that full amount to the penthouse office of to mean that the executive with the letters CEO after However, to the extent that we are a ‘team שכר מצוה בהאי עלמא ליכא says rather than Hashem being unwilling to reward his name. Tom is further astounded a player’, endeavouring to promote the values of Mitzvos in this world, there is simply not few days later, at the end of the month, the brand, generating income for the company, enough currency in this temporal environment when he notices that this ‘CEO – person’ we are entitled to the ‘tools’ that we need to that is adequate to be offered as recompense receives his salary cheque in full. do our job. Health, parnassa, and all the other the size of ,ראש השנה for a , which is a cosmic act whose effect ‘expenses’ are decided on Tom immediately decides to take full מצוה is eternal. our ‘expense account’ reallocated for the year advantage of this generous holiday ,שופר ahead. When we stand and listen to the The difficulty with this explanation is policy of the company and promptly we are being scrutinised to the very core of our acknowledged by the Rambam in Hilchos ‘maxes out’ his credit cards and flies being – we are being given the opportunity to Teshuva who poses the question from the First – Class to New York, and faithfully sign up once again – who are we going to be .that clearly copies every detail of the executives trip ,קריאת שמע second parsha in within the organisation - CEO or mailroom boy promises plentiful rain and bumper crops for Returning a week later, he presents – the choice is ours! .and drought and all his invoices to the finance dept ,דבר ה’ those who heed the This is the reassurance that Moshe failed crops as a consequence of disobedience. Five minutes later, he gets a call from Rabbeinu was offering Klal Yisrael - you The resolution of this conundrum can a rather bemused CFO, querying as ,כולכם stand here, not as individuals, but perhaps be highlighted by way of an amusing the stack of receipts. Tom rather an eternal, national entity, Hashem’s chosen fable from the corporate world. exasperatedly explains that he has done representatives. To the extent that we assume no different than the CEO, and expects A rather hapless mailroom-boy, whom the identity of a part of Klal Yisrael -sworn to to be reimbursed. שהכל ברא לכבודו ,we shall call Tom, spends his days uphold the purpose of creation sorting and delivering interdepartmental The CFO breaks the news to him gently. – we can indeed be quietly confident that we mail between the various arms and The CEO hates travel, but he was will survive and thrive! divisions of a large corporation. He is obliged to travel in person to the US to rather excited when he thinks he has personally negotiate a huge acquisition Rabbi Roberts can be contacted at spotted a loophole in the accounting that would provide a revenue stream of [email protected] system, which he reckons could be a millions for the firm in the years ahead.

NEED HELP KEEPING YOUR SHAILATEXT GREENS לע”נ 07860 017 641 DAYAN GERSHON זצ”ל BUG FREE? LOPIAN 2. How is this bris, covenant, di erent to all the previous ones? Why the need for an additional bris? QUIZ ?TIME ? livingwithmitzvos.com Rabbi Simmy 4 Lerner Newly appointed Jle Campus Educator; Parshas Author, 'The Rav Hirsch Podcast' (ravhirsch.org) Nitzavim When Revelation is not Relevant Parshas Nitzavim continues with Moshe’s final speech to the Jewish people. R’ Hirsch takes a famous passage and extracts two fundamental messages, conveyed by Moshe to the nation for posterity.

We can categorise these messages as a order to understand how to keep the Torah. It is knowledge, and content: their experiences warning and as instructions. “in your mouth”, referring to the oral tradition. throughout history. The People of Israel are told that their All the information we need in order to keep We will always be able to return to the relationship to Hashem is dependent upon the the Torah is contained in the written and oral Torah, because all we need to do is look within fulfilment of the Torah, and that though they traditions; the Torah is a self-contained system. ourselves, to our collective memories. We will may stray far from it, they will always return to These lessons also function as the then be able to see that all has occurred as the correct path. The Torah, says Moshe, “is warning mentioned earlier. If someone was foretold, that misfortunes befall us when not in the heavens … and not beyond the seas comes and claims that he has special divine we leave the path of righteousness in building … for it is very close to you, in your mouth and understanding beyond that of regular wise a just and G-dly society. We do not need to in your heart, to keep it.” scholars, grasps logic that cannot be grasped seek some abstract esoteric knowledge, we do by human intellect, and seeks to influence the not need to assimilate foreign and alien ideas, R’ Hirsch elucidates the meaning of the two Jewish people’s understanding of the Torah, but only to look within. metaphors: we are warned not to accept his ideas solely In summary: The Torah is always close to Not in the heavens: In , the way on these allegations. The warning serves to us even though we stray from it. The reasons we study and reveal the meaning of the Torah protect the Torah from influences that are far for this are twofold: is through wisdom, not prophecy and Divine from the understanding and experience of the 1. Hashem’s Torah is to be understood revelation. We do not need further continuing people. revelations in order to understand the Torah; and interpreted by human reason, not Divine But there is more. Moshe has been telling we are to use our own minds. We must build revelation. It can be studied and understood by the people how they will have to struggle our own character traits to emulate our Creator all by applying the authentic principles of the against becoming complacent due to the and as such, understand His wisdom. To Torah She Baal Peh. bounty in the Land and subsequently stray illustrate this point, it is often said that if two 2. The very mechanism by which the from the Torah, thus bringing upon themselves scholars were debating a point of Talmudic return to the Torah is through experience and the punishments outlined in the previous , and the Prophet Yeshayah were to introspection. Hashem doesn’t set the relevant Parsha. There needs to be a mechanism which knowledge “out there” for us to seek outside of come and say that one of the opinions is the allows the Jews to return to the Torah and to ourselves, but brings the truth home to us. Our correct one, the correct response would be to Hashem. “ ” – “And you shall experience through time confirms that when והשבות אל לבבך respectfully ask him for his reasons for making bring it into your heart”. R’ Hirsch explains we follow the Torah in building a just and fair his determination, since divine revelation that the verb “ ” is reflexive, it means society, we fare well. When turn our backs והשבות being considered inadmissible. Yeshayah’s we must assimilate our experiences into our on the path of righteousness, the result is the contribution is only admissible in his capacity consciousness through reflection. The Jews opposite. as scholar, not prophet. will be able to return to the true path because Not beyond the seas: We do not need the Torah isn’t far from them; it has a subject: Rabbi Lerner can be contacted at: external information from other locations in the Jewish people themselves, with their [email protected]

QUOTE OF THE WEEK The only competition should be between ourselves and our potential - Reb Sruli Kaye

3. Which words in Parshas Nitzavim have dots over their letters in the Chumash and why? QUIZ ?TIME ? livingwithmitzvos.com Rabbi Ozer Alport 5 Author of Parsha Potpourri and Renowned Lecturer Parshas Vayelech

וילך משה וידבר את הדברים האלה אל כל ישראל Parshas Vayeilech begins by relating that Along these lines, the Haftorah for Parshas the model and education that he provided, and Moshe went and spoke to the entire Jewish Vayechi contains Dovid’s final conversation therefore the father is able to continue accruing nation. However, the Ohr HaChaim HaKadosh with his son Shlomo prior to his death. It merits and growing spiritually even after his אנכי הולך בדרך points out that the Torah conspicuously omits begins by relating (Melochim 1 2:1-2) that death. Accordingly, Dovid’s words can be understood as a command to כל הארץ אנכי הולך ,the location to which Moshe traveled. In his sefer Dovid commanded Shlomo, saying even הולך I am going the way of all the Shlomo to ensure that he remains a – בדרך כל הארץ Divrei Shaul, Rav Yosef Shaul Nathanson zt’’l explains this anomaly based on a fundamental earth, meaning that he would soon die. Dovid after his death by continuing to follow in his difference between angels and human beings. then proceeded to warn Shlomo to be careful righteous ways. The (Berachos 64a) notes that the to observe all of the Torah’s laws. However, Rav Yitzchok Hutner (Igros U’Kesavim 242) prophet Zechariah (3:7) describes angels as the K’sav Sofer (Parshas Tetzaveh) quotes his beautifully uses this concept to elucidate the standing, while referring to humans as father, the Chasam Sofer, who notes that the Gemora’s teaching (Eiruvin 70b) that children – עומדים are considered extensions of their parents. The אנכי הולך בדרך כל goers. The Gaon explains that although text seems to indicate that – הולכים ברא was part of Dovid’s commands, which specific expression used by the Gemora is הארץ angels are virtually flawless and on an extremely a son is the foot of his father. Why – כרעא דאבוה high spiritual level, this greatness actually limits is difficult to understand. In what sense was them, as they remain static and unchanging informing Shlomo that his life was coming to an did Chazal specifically compare a child to a throughout their entire existence. Humans, end considered a command? parent’s foot as opposed to any other part of the on the other hand, certainly make mistakes, The Chasam Sofer explains that Dovid was body? Rav Hutner explains that when a child but they also possess the unique ability of informing Shlomo that he would soon die and performs mitzvos after his parent’s death, he עומד evolving and improving. Applying this concept no longer be able to perform mitzvos. Seemingly, transforms his dead parent from a stagnant and because the child enables ,הולך into a vibrant .עומד into an הולך to Parshas Vayeilech, Rav Nathanson suggests he would be transformed from a that the Torah intentionally omits Moshe’s However, the Gemora (Bava Basra 116a) teaches his parent to continue to walk posthumously, it destination because its emphasis is on teaching that somebody who leaves a righteous son who is appropriate to describe him as his father’s feet. us that spiritual growth was such an innate part continues in his pious ways after his death is of Moshe that even on his final day, he was still still considered spiritually alive, as the mitzvos Rabbi Alport can be contacted at: “going.” that his son performs are partially attributed to [email protected]

cont from page 1: Rabbi Chaim Parnas

not only underscores the simplicity of Although the faster sprinter was physically It is not the great actions that lack consistency Teshuvah, but even prescribes to us the tools closer to the city, one could opine that the that Hashem seeks from us, but rather the we should use to accomplish Teshuvah; “With slower friend won the race. True, he was more small but sincere actions that will truly bring your mouth and with your heart!”- Teshuvah distant from the destination at the moment the us to the next level of our relationship with him. is in your heart! bell rang, but at least he was headed in the Two friends held a competition whereby right direction with the capability of eventually The Torah tells us that this is a mitzvah that the winner would be he who was in the reaching the goal. On the other hand, his Hashem commands us ‘Hayom’- today. No closest proximity to a certain far-flung city. friend was walking swiftly away from the city, matter where we are in life or at what spiritual The competition would involve two days of thereby distancing himself from the goal. level we are currently, we always have the arduous running towards that city. One of the ‘Teshuvah’ literally means- ‘coming back opportunity to pursue and achieve Teshuvah, competitors was capable of sprinting much to Hashem’. Sometimes, our day-to-day to exert ourselves a little more, and take an faster, but shortly before reaching the city experiences dull our senses, and we lose our easy and accessible, but sincere, step further gates he became disorientated, lost his sense sense of direction. When we take a decision of direction and started running back in the to return to Hashem, to get back on the path and get closer to Hashem. Let us take that step opposite direction. The other friend, who was a that leads us to spiritual perfection, we are courageously and obey Hashem’s injunction, much more sluggish runner, was slowly making fulfilling the mitzvah of Teshuvah. We have thereby turning our lives around and facing his way to the city. At the competition’s end the already turned around and started the process the direction of a better, brighter and more friend who was able to run with greater rapidity of getting closer to Hashem. The Torah rewarding future. was still in greater propinquity to the city than teaches us that this mitzvah is one that is very his slower counterpart, in spite of the fact that accessible and easy for us to achieve, all it Rabbi Parnas can be contacted at: he was running in the other direction. Who won needs is a sincere decision in our heart which [email protected] the race? spearheads us getting back onto the right path.

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4. What makes Parshas Vayelech stand out from the other Parshios? QUIZ ?TIME ? livingwithmitzvos.com Rabbi Zev Leff 6 Rav of Moshav Matityahu Parshas Vayelech Teshuva - confession and redemption "Beset by many evils and troubles, the will say, “It is because Hashem is no longer with me that these evil things have befallen me.” On that day I will utterly hide My face because of all the evil that they have done." [Devarim 31:17-18]

Rambam says that this admission of guilt Sefer Yereim specifies another dimension becomes an act of purification. Thus, Targum and regret is still not a full confession, and to verbal confession -- supplication for Yonasan translates the word “purify” in the therefore Hashem continues to hide His face. atonement. There must be a clear recognition verse “Before Hashem should you purify But the hiding is different: no longer is it a of the seriousness of the damage caused by yourself” (Vayikra 16:30), as “confess.” The hiding of Hashem’s mercy, allowing evil to the sin, both in terms of the damage to one’s confession is itself the act of purification. befall them, but rather a hiding of the ultimate soul and one’s relationship to Hashem, and in It is this last aspect of full vidui which is redemption. That change in Hashem’s terms of the effect on the world by closing the lacking in the confession, “Because G-d is not conduits of blessing. For this, one must entreat relationship contains a hint to their ultimate with me, all these misfortunes have befallen G-d to forgive, heal and repair the damage. Just redemption when their repentance is complete. me.” Although this statement expresses regret, as prayer and supplication must be verbalized recognition of the devastation resulting from To better understand this Rambam, to establish a feeling of communication, so, sin, and even hints to a commitment to avoid we must first understand the function of too must one’s entreaty for atonement. this state in the future, it is still lacking. There verbal confession in the teshuvah process. There is yet another aspect of confession is no recognition that it is not G-d Who has Sefer Hachinuch (Mitzvah 363) offers that relates to the nature of sin itself. Sin, deserted us, but we who have become detached two explanations of the benefit of verbal says the Maharal, is one neshamah of the from ourselves and therefore from Hashem. confession. First, verbalizing one’s repentance Jew. It cannot blemish the neshamah itself. When a Jew feels Hashem has abandoned creates the feeling of conversing with a second Rather it superimposes layers of impurity him, says Sforno, he gives up hope, since he party, which, in turn, sensitizes a person to that separate one from his essence. Since the thinks that it is G-d Who must first return. the reality of Hashem’s presence, Hashem’s Jew’s connection to Hashem is through that But in truth it is man who has strayed from awareness of his every deed, and the need to untainted essence, when he becomes distant his essence, and he can find G-d where he render an account before Hashem. The greater from his essence, he also becomes estranged originally left Him. Teshuvah is thus literally a person’s awareness that his sin was one in from Hashem. redemption: “Return to Me for I have redeemed Hashem’s presence, with His full knowledge, Teshuvah, then, is the return of the Jew to you” (Yeshayahu 44:22). One redeems his the greater His shame and regret. his essence and the breakdown of the barriers untainted essence from the layers of sin and that separate him from Hashem. Hashem impurity that encrust it. Secondly, verbal expression intensifies the does not leave the Jew when he sins; rather process and leaves a more lasting effect. As long as we fail to comprehend this the Jew loses contact with Hashem, Who aspect of redemption, G-d continues to hide In addition to regret over the past, teshuvah still resides within the essence of his soul. As the face of redemption from us. When we also requires a commitment not to repeat Chazal say on the verse, “I am asleep, but my appreciate all the aspects of vidui, including the sin again. That commitment must be heart is awake” (Shir HaShirim 5:2), my heart that recognition that Hashem remains where so decisive, resolute, and firm that Hashem refers to Hashem. Though the Jew sleeps and He always was, waiting for us to strip away the Himself can testify that at the moment of loses consciousness of Hashem, Hashem still barriers, we can look forward to both personal confession, the sinner does not contemplate occupies his heart. and national redemption. ever committing that sin again. Just as a vow By articulating his sin in vidui, the Jew to do or not to do something in the future makes it something external to himself. Then Rabbi Leff can be contacted at: requires verbal expression, so, too, does the he is able to detach those layers of sin that [email protected] commitment not to repeat past sins. have accreted on his neshamah. Vidui itself

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5. What is the last of the 613 mitzvos that appears in Parshas Vayelech? QUIZ ?TIME ? livingwithmitzvos.com Rabbi Chaim 7 Burman Parshas Darchei Hora’ah Le’Rabbanim, Yerushalayim Vayelech Free to Be Compelled R’ Moshe Couldn’t Move Aruch1 writes that one may not pass is a function so basic to our existence are that in front of someone who is davening, doing so is not really within the realm of our A story is told of Harav Moshe so I couldn’t move back. There was a bechira; by nature we’re compelled to do so. Feinstein zt’’l who was invited to ‘wall’ behind me and I simply couldn’t This is a perspective that the Torah is speak at an urgent assembly of Roshei take my three steps back to conclude telling us that we can get to even in relation and community leaders in my tefilah”. to our Mitzvah performance. The ideal is to New York. But there was a problem. work towards a place where our cognisance The assembly was scheduled for not Could not/Would not of Hashem is so vivid, and our appreciation long after the time that R’ Moshe In this story, R’ Moshe personifies a of Mitzvos so strong that our decisions to would deliver the in his yeshiva. message that we find in our Parasha. Moshe fulfil the Mitzvos is no longer a subject to our After some deliberation, the decision Rabeinu, referring to himself, remarks that he deliberating: “Maybe yes, maybe no”. Rather, was made that R’ Moshe would first was “no longer able to go and come [to lead the we can get to a point of clarity where doing the give the shiur in yeshiva, daven mincha, people]” (Devarim 31,2). Rashi, citing Chazal2, right thing is so apparent and basic to what we and would then be swiftly escorted to notes that really Moshe could have continued - live for and who we are, that it becomes almost the meeting. he lacked no physical energy that would have as natural as the choice we make to breathe – The shiur ended, mincha started and prevented him from doing so, rather he was there’s no other way4 5. the car pulled up in front of the yeshiva not permitted to; from now on Yehoshua would For tzadikim like Moshe Rabeinu and ready to take R’ Moshe to the assembly. take over. R’ , when something was Mincha finished, the mispallelim left The problem is, that’s not what Moshe contrary to the halacha (the ratzon Hashem) but R’ Moshe did not emerge. Curious there weren’t two ways about it. When R’ looks were exchanged as the entourage actually said: he remarked that he was not Moshe Feinstein saw the boy davening behind waited outside. Was R’ Moshe still “able”, as Rashi himself noted. In fact, there are him, there really was a wall behind him – there davening? The driver, getting more numerous places where a statement which is was no going back. Moshe Rabeinu really had and more anxious, ran up to the yeshiva actually a categorical prohibition is couched in no choice; he simply couldn’t go on leading to see where the was, an expression of inability: “You will not be able the people when Hashem had told him that his skipping steps in his haste. He entered to hide yourself [from returning a found item]” tenure had come to an end. the yeshiva building and caught sight (Devarim 22, 3); “You will not be able to appoint of R’ Moshe and was stunned by what for yourselves a foreign king” (Devarim 17, In fact, emphasised R’ Yerucham Levovitz6 3 he saw. There was the Rosh Yeshiva 15) . In these instances, Onkelos renders “You (1873-1936/5633-5696), the great baal mussar who had, indeed, finished davening will not be able”, as “There is no permission”. of Mir, this is a perspective that we can all but he was just standing motionless at Surely though, there’s a difference between aspire to. Speaking in preparation for Rosh his place as if in deep contemplation not being able to do something, and not being Hashanah, he describes how this perspective or waiting patiently. He cautiously allowed to do it? What is the Torah teaching by can be highly impactful on our lives and a very approached R’ Moshe, but R’ Moshe this unusual use of language? appropriate area to work on for the yemei hadin. showed no sign of stirring from his

position. Just then, R’ Moshe gave a Approach to Mitzvos: 1 Orach Chaim, 102, 4. glance over his shoulder, took a few Free-will or Compelled? 2 See Sotah 13b steps back, bowed, and headed to the We can answer in the following way: Of 3 See also Devarim 12, 17; 16, 5 and Shmos 19,23 car with his driver. course, we have bechira – we’re free agents 4 See Ksav u’Kabbolo Devarim 12,17. As the car pulled off R’ Moshe to make decisions as we please. But it’s 5 It should be noted that it does not follow that just as addressed the driver: “I’m so sorry to also true that even in those areas where breathing is done by rote and without thought, Mitzvah performance is to be done in the same manner (Yeshaya keep you waiting, I know what a rush we make “choices”; some of them are not 29,13). The process discussed here is about reorientation and we’re in,” he apologised. He proceeded really decisions at all. Take, for example, the strengthening the perspective that the ratzon Hashem is a real to explain: “As I was about to take three constant “decisions” we make to perform the and powerful presence in our lives. To illustrate, when in the presence of an esteemed dignitary, one naturally acts with steps back to end my shemoneh esreh, I functions most basic to life like breathing or appropriate honour, not out of rote, but just because it’s clear noticed that behind me there was a boy eating. Technically it’s true that one could that that is the appropriate conduct. who was still davening. The Shulchan decide not to breathe or eat, but in reality, this 6 Da’as Torah (Devarim 5(a), p106)

In memory of LESLIE AND FREDA AARONSON Rabbi Moshe Boruch 8 Lichtensztajn Darchei Hora’ah Le’Rabbanim, Yerushalayim Haftarah the Prerequisite - שוש אשיש בה’ to Rosh Hashana This Shabbos spans and connects two very Rosh Hashana, like all the Yomim Tovim, yisroel heard the mitzvos and aveiros detailed significant periods in the Jewish calendar. is multifaceted. However, the central theme by the Torah they realised their shortcomings First of all, this Shabbos is the culmination of Rosh Hashana and of its tefillos is dictated and failings to live their lives in line with the Torah, and they broke down in mass “תמליכוני :(of the shivo d’nechemto - the seven weeks of by the Gemoro (Rosh Hashana 16a mourning. Ezra comforted klal yisroel and accept Me as King over you”. In“ - עליכם” comfort following Tisha B’Av. During these the there are two different told them (Nechemia 8:10) to return home and seven weeks and predominantly, the seven words used to describe a ruler - melech and celebrate the Yom Tov of Rosh Hashana with a Shabbosos within them, klal yisroel rebuilds moshel - an elected ruler and a dictator. Our festive meal. He then added “ועל תעצבו - כי חדות their relationship with Hashem. Finally, on don’t be upset [upon realising“ - ה’ היא מעוזכם” assignment on Rosh Hashana is to accept the seventh Shabbos, after having reached Hashem specifically as our Melech - a chosen your shortcomings and failings in mitzvoh the pinnacle of closeness with Hashem, we and elected King. Obviously, we are not observance] because joy in Hashem’s mitzvos exclaim joyfully in the opening words of this choosing whether or not Hashem will rule is your stronghold”. Ezra taught us that the I am joyful [in“ - שוש אשיש בה’ week’s haftoro over us; we are only choosing how we want pivotal avodah on Rosh Hashana is being the closeness of] Hashem”. to relate to Him. Our task on Rosh Hashana is joyous in performing the mitzvos and enjoying .our closeness with Hashem (תמליכוני) Conversely, this same Shabbos also marks to elect Hakodosh Boruch Hu as King the beginning of the Yomim Noro’im - the Days - willingly. Returning to our apparent paradox, the of Awe. The (p. Vayakhel) tells us that The only way to sincerely crown Hashem weeks of the shivo d’nechemto building up the Shabbos preceding a week influences the is the vital and שוש אשיש בה’ on Rosh Hashana as Melech is if we honestly to the climax of events of the coming week. Consequently, want to. Through, and only through the necessary prerequisite to a genuine Rosh of enjoying our Hashana. Through working towards enjoying - שוש אשיש בה’ Shabbos Nitzovim as the Shabbos before pleasure of Rosh Hashana influences the Yom Hadin - the avodas Hashem and our relationship with our avodas Hashem and our relationship with Day of Judgement. This realisation should Hakodosh Boruch Hu - is it possible to fulfill Him, we can more willingly honestly crown presumably cause us to feel apprehension; our obligation on Rosh Hashana to willingly Hashem as Melech; therefore, not only is indeed, we describe our feelings on the first elect Hakodosh Boruch Hu as King. How can there no contradiction between the joy of the night of selichos - this Motzei Shabbos - as one who feels no enjoyment or pleasure from climax of the shivo d’nechemto and the build ,trembling and shaking as we yiddishkeit honestly choose to willingly elect up towards Rosh Hashana; on the contrary - זוחלים ורועדים that we שוש אשיש בה’ approach the day when the coming year’s fate Hashem as King? it is only through our will be decided. are able to truly fulfil our obligation on Rosh This idea - that joy in avodas Hashem is a Hashana to genuinely accept Hashem as Ostensibly, these two dimensions contained necessary precondition to Rosh Hashana - can Melech - willingly. within this Shabbos are contradictory. How first be found during the times of Ezra Hasofer. can the same day be both the climax of joy The pesukim describe (Nechemia 8) how on Rabbi Lichtensztajn can be contacted at: and a day of trepidation? How can these two Rosh Hashana Ezra Hasofer read from a Sefer [email protected] emotions coexist in harmony? Torah in front of the entire nation. When klal ANSWERS

1. Rashi (29:9) brings that Parshas Nitzavim was said on the day responsible and are required to punish the sinners appropriately. of Moshe’s death - namely the 7th of Adar. The dots on these words minimise this obligation to only 2. The Ohr Hachaim (29:11) brings that this additional bris of starting after crossing the Yarden into Eretz Yisrael. Nitzavim was in order to bring the idea of Arvus. Not only is 4. Parshas Vayelech is the shortest parsha in the Torah only everyone liable for their own actions but now they are also containing thirty pesukim. responsible for each others’ actions. 5. It is (31:19) the obligation for every Jew to write a Sefer Torah. 3. It is the words of “Lanu Ulvaneinu” (29:28). These words The Rosh says that nowadays people can also fulfill this mitzva come to teach us that for sins committed openly all Jews are by buying seforim from which they can learn Torah.

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