Rabbi Isaac Elchanan Theological Seminary Yeshiva University Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld September 2015 • Rosh Hashanah-Yom Kippur 5776

Dedicated in loving memory of Dr. Harlan Daman by Carole, Gila and Avi Daman Featuring Divrei Torah from Rabbi Elchanan Adler Rabbi Ezra Frazer Rabbi Dovid Hirsch A Project of Yeshiva Universty’s Center for the Jewish Future Rabbi Joe Hirsch Shira Heller Shira Loewenstein Chaim Nissel, Psy.D. Rabbi Richard Weiss, M.D. We thank the following synagogues who have pledged to be Pillars of the Torah To-Go® project Congregation Ahavath Torah The Jewish Center Englewood, NJ New York, NY Congregation Young Israel of Shaarei Tefillah New Hyde Park Newton Centre, MA New Hyde Park, NY

Richard M. Joel, President and Bravmann Family University Professor, Yeshiva University Rabbi Kenneth Brander, Vice President for University and Community Life, Yeshiva University Rabbi Yaakov Glasser, David Mitzner Dean, Center for the Jewish Future Rabbi Menachem Penner, Max and Marion Grill Dean, Rabbi Isaac Elchanan Theological Seminary

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2 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 Table of Contents Rosh Hashanah-Yom Kippur 2015/5776

Dedicated in loving memory of Dr. Harlan Daman by Carole, Gila and Avi Daman

Introduction Rabbi Yaakov Glasser ...... Page 4 Salvation of Man and Beast: Noach, Shofar and the Ultimate Mercy Rabbi Elchanan Adler ...... Page 5 Did Yonah Teach Nineveh to Repent? Rabbi Ezra Frazer ...... Page 13 Rosh Hashana as the Beginning of the Teshuva Process Rabbi Dovid Hirsch ...... Page 17 Does God Want You To Work At Zappos? Malchuyot Reclaimed Rabbi Joe Hirsch ...... Page 20 Two Gifts to Give Your Children this Rosh Hashana Shira Heller and Shira Loewenstein ...... Page 23 Strive for Perfection but don’t be a Perfectionist Chaim Nissel, Psy.D...... Page 26 Fulfilling A Mitzvah When It Isn’t a Mitzvah Rabbi Richard Weiss, M.D...... Page 31

3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 Introduction

שבעת ימים קודם יום הכפורים מפרישין כהן גדול מביתו ללשכת פרהדרין. Rabbi Yaakov Glasser מש’, יומא ב. Seven days preceding Yom Kippur, David Mitzner Dean, YU Center for the Jewish Future we separate the Kohein Gadol from Rabbi, Young Israel of Passaic-Clifton his family, and sequester him in the Parhedrin Chamber. What is the nature of Rabbi Yehuda’s to all the eternal message of ahavas The Lishkas Parhedrin becomes the concern? Why would anyone assume HaShem, love of God, as the defining home of the Kohein Gadol for the the Kohein Gadol is incarcerated, character of the religious experience. week preceding his service on Yom and how does placing a mezuzah on We find ourselves raising and Kippur. It is in this chamber that he the door mitigate this concern? will prepare himself intellectually, teaching a generation that emotionally, and spiritually to The answer to this question increasingly views the lifestyle represent the Jewish people on Yom reveals how the entire Yom Kippur of Torah and mitzvos as a “beis Kippur. One can only imagine the experience truly strikes at the heart ha’asurim” — a restrictive mixed emotions of apprehension of our fundamental challenge in environment comprised mostly and anticipation as the reality of perpetuating our Torah values of expectations and demands that his awesome responsibility set in to the next generation. To the undermine our natural ambition throughout the Aseres Yemei Teshuva. outsider, uninitiated and unfamiliar for individuality and freedom. It is The Gemara,Yoma 10a-10b, relates with Kohein Gadol’s preparatory our responsibility to affix mezuzos an interesting halachic anomaly journey, the sequestering of this on the doorways of our religious regarding this chamber relative to the great leader, indeed appears as a form experience and inspire our children other rooms of the Beis HaMikdash: of incarceration. Cut off from his to recognize the deep meaning and family and friends, he is constrained purpose that Torah and mitzvos and limited to function exclusively provide to our lives. The month תנו רבנן: כל הלשכות שהיו במקדש לא היו within the narrow parameters of of Tishrei is a unique opportunity להן מזוזה, חוץ מלשכת פרהדרין שהיה בה the Parhedrin chamber. However, in this regard. One can view these בית דירה לכהן גדול. אמר רבי יהודה: והלא in reality, this environment weeks as a “beis ha’asurim,” with כמה לשכות היו במקדש שהיה להן בית דירה, provides the Kohein Gadol with an endless set of expectations and ולא היה להן מזוזה. אלא, לשכת פרהדרין the foundation to encounter the demands. Alternatively, one can view גזירה היתה. מאי טעמא דרבי יהודה ... שלא .most profound moment of Divine the month as one of opportunity יאמרו כהן גדול חבוש בבית האסורין. Our rabbis taught: all of the chambers connection imaginable. One who The chance to project the veahavta“ in the Temple did not have a mezuzah is intimately familiar with the inner es HaShem Elokecha” dimension to except for the Parhedrin chamber, which workings of the Temple world, can our religious life. To recognize how served as living quarters for the Kohein appreciate the solemnity and sanctity the Yamim Noraim, and chagim Gadol. Rabbi Yehuda said: Weren’t of the experience. Chazal were which follow, are an eternal gift that there other living quarters in the Temple deeply concerned that people not provide our lives with reflection, that did not have a mezuzah? Rather, characterize a religious experience of transformation, and celebration. this was a specific institution for the meaning and purpose as a confining Wishing you and your family a Shana Parhedrin chamber. What is the reason suppression of opportunity and Tova for Rabbi Yehuda? … so that they freedom. Therefore, they mandated should not say that the Kohein Gadol a mezuzah to be placed upon the is locked in prison. door of this chamber, proclaiming

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 Salvation of Man and Beast: Noach, Shofar and the Ultimate Mercy

he Rosh Hashana liturgy is a window into the character of this extraordinary day. Rabbi Elchanan Adler TOften, a familiar theme is given vivid Rosh Yeshiva, RIETS expression via the Machzor’s rich and poetic language. Occasionally, the message only emerges through a careful analysis of the text and its flood waters to destroy all flesh because Israel’s covenantal relationship with linguistic nuances. of their evil deeds. Therefore, his memory Hashem; it is, after all, the Jews who are comes before You, G-d our Lord, to make commanded to affirm His Kingship, Vayizkor Elokim Es Noach: his descendants like the dust of the earth and who fervently seek favorable The Lead Reference of the and his progeny like the sand of the sea. mention in the merit of the Patriarchs. Zichronos Blessing As it states in Your Torah “And G-d How puzzling then that of all the verses remembered Noach and all of the beasts cited to affirm G-d’s omniscience, it is A passage from Zichronos — one of and the cattle that were with him in the the one that seemingly lacks any Jewish the three core blessings of the Musaf ark, and G-d caused a wind to blow over connection that is accorded the greatest Amida — exemplifies the latter the land and the water calmed.” prominence! phenomenon. Mussaf for Rosh Hashana After affirming G-d’s omniscience, the It is interesting that the remembrance The Remembrance of Noach: prayer segues into a string of scriptural referenced here lacks an overt Jewish A Symbol of Jewish Survival proof texts. The lead reference states connection. On the one hand, this is that Hashem remembered Noach understandable given that universal These linguistic clues would suggest along with the beasts and animals that motifs overlap comfortably with the that, notwithstanding its universal were his companions in the teiva; He central themes of Rosh Hashana and overtones, this verse carries powerful caused a wind to pass over the earth find expression within its liturgy.1 On symbolic significance for the Jewish and the waters subsided. The Machzor the other hand, there are indications people. introduces this verse as follows: that something more profound is at This finds support in Yeshayahu’s play with regard to this particular verse. prophecy, which links Hashem’s וגם את נח באהבה זכרת ותפקדהו בדבר First, this verse’s universalism is promise not to abandon His chosen ישועה ורחמים, בהביאך את מי המבול לשחת in marked dissonance with the Nation to His promise never to bring כל בשר מפני רוע מעלליהם. על כן זכרונו בא subsequent citations, all of which speak another flood upon the world, with לפניך ה’ אלהינו להרבות זרעו כעפרות תבל of Jewish destiny.2 Additionally, aside the latter serving as a metaphor for the וצאצאיו כחול הים. ככתוב בתורתך. ויזכר :from being first in the list, this citation former אלהים את נח ואת כל החיה ואת כל הבהמה כי מי נח זאת לי אשר נשבעתי מעבר מי נח distinguishes itself from the rest by אשר אתו בתבה ויעבר אלהים רוח על הארץ עוד על הארץ כן נשבעתי מקצף עליך ומגער virtue of the elaborate introduction וישכו המים בך: כי ההרים ימושו והגבעות תמוטנה וחסדי that provides its background (“You תפלת מוסף לראש השנה מאתך לא ימוש וברית שלומי לא תמוט אמר You also remembered Noach with love also remembered Noach with love מרחמך ה’: and You were mindful of him with etc.”). Finally, to the degree that ישעיהו נד: ט - י, הפטרה לפרשת נח salvation and mercy when You brought Rosh Hashana embraces universal themes, these aspects are ancillary to

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 This is for me like the waters of Noach: everlasting love for His people may The source of the second reference, as I swore that the waters of Noach will be sharpened by analyzing the phrase “amar merachameich Hashem,” is never pass over the earth, so have I sworn yeshua ve’rachamim, used in the the aforementioned prophecy in not to be angry with you or rebuke you. Machzor to provide context for this Yeshayahu — “This is for me like For the mountains will move and the verse: the waters of Noach ...” — that links Hashem’s eternal love for His people וגם את נח באהבה זכרת ותפקדהו בדבר hills will falter but My kindness will with His promise to never bring ישועה ורחמים. never move from you and My covenant of peace will never falter, said G-d Who has another upon the earth. You also remembered Noach with love mabul compassion on you. and You were mindful of him with In light of the above, it is surely no Yeshayahu 54:9-10 salvation and mercy. coincidence that the very choice R. Yehuda Halevi (1075-1141), the What is the origin of this phrase? of words used to depict Hashem’s prolific poet, incorporates this notion What is the significance of the remembrance of Noach contains an in the popular Shabbos hymn, “ Yom juxtaposition of its two words — allusion to Hashem’s bond with His Shabason Ein Lishko’ach”:3 Nation. yeshua and rachamim? Why is this particular word combination used to In this vein, it is noteworthy that the העם אשר נע כצאן טעה יזכור לפקדו ברית describe the remembrance of Noach? phrase yeshua ve’rachamim recurs in ושבועה לבל יעבר בם מקרה רעה כאשר נשבעת על Abudarham (14th cent.) identifies the closing paragraph of the Zichronos מי נח. two verses which he pairs, blessing: The nation that has wandered like a אלקינו ואלקי אבותינו זכרנו בזכרון טוב respectively, with the words yeshua straying flock — May He remember for מלפניך ופקדנו בפקודת ישועה ורחמים משמי and rachamim. Both carry contextual שמי קדם. :them the covenant and the oath associations with the story of Noach Our Lord and the Lord of our ותפקדהו בדבר ישועה ורחמים. ישועה על שם ,So that no harm should happen to them forefathers, remember us with a )תה’ לו, ז( אדם ובהמה תושיע ה’, ורחמים as You swore regarding the waters of favorable remembrance before You על שם שכתוב גבי מי נח )ישעיה נד, י( אמר .Noach and be mindful of us with a directive מרחמך ה’. If the Divine promise to never again destroy the world “doubles” as a You were mindful of him with salvation of salvation and mercy from the most guarantee for the viability of the and mercy. “Salvation” is based on [the ancient of heavens. Jewish people, then, by extension, the verse] “G-d saves man and animal; In beseeching Hashem to remember promise’s harbinger stage — G-d’s “mercy” is based on the verse regarding us favorably, we harken back to the remembrance of Noach and the the waters of Noach “said G-d Who has phrase that appeared in conjunction animals — should likewise embody compassion on you.” with the verse “Vayizkor Elokim es within it a favorable element for Klal Noach.” Apparently, the special quality The first reference,Adam “ u’ve’heima Yisrael. of mercy extended to Noach remains toshi’a, Hashem,” speaks of a salvation available for the Jewish People to draw that encompasses man and animals. on as well.4 Yeshua Ve’Rachamim: This aligns well with the verse at Allusions and Associations hand which describes Hashem remembering Noach along with the The connection between Vayizkor“ animal inhabitants of the teiva. Elokim es Noach” and Hashem’s

In beseeching Hashem to remember us favorably, we harken back to the phrase that appeared in conjunction with the verse “Vayizkor Elokim es Noach.” Apparently, the special quality of mercy extended to Noach remains available for the Jewish People to draw on as well.

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 Yeshua Ve’rachamim: A Vayizkor Elokim es Noach: Transcendent Ethereal Mercy A Reemergence of the Rav Aharon Lichtenstein Primordial Will zt”l on the Value of Let us explore additional liturgical Ramban’s Commentary on associations of the phrase “yeshu’a What makes “yeshua verachamim the Torah ve’rachamim.” When requesting mercy” so transcendent? What sets it the benevolent remembrance of apart from ordinary mercy? yeshu’a ve’rachamim at the close of לו אבד הספר “מורה נבוכים”, היה I believe that the answer is found in זה הפסד אבל לא כביר; עם ישראל Zichronos, we describe it as emanating the comments of the Ramban on mishmei shmei kedem” — from the“ היה מחזיק מעמד. אבל אם פירושו של Vayizkor Elokim es Noach” (Bereishis“ הרמב”ן לתורה היה הולך לאיבוד אני most ancient of Heavens. Whatever 8:1). its kabbalistic connotations,5 this מרגיש שהייתה קטסרופה … דמותו appellation indicates, at the very least, The Ramban is troubled by the של הרמב”ן ופירושו לתורה מעמידים that the mercy being described has a verse’s description of the animals את עולמו הרוחני של עם ישראל … transcendental quality and descends being the beneficiaries of Hashem’s מבחינה היסטורית, הרמב”ן הוא חיבור from a loftier channel than does mindfulness. Whereas human beings של תורת אשכנז ותורת ספרד, חיבור ordinary mercy. who exercise free will are rewarded של רש”י ואבן עזרא, חיבור של כל in a manner that is commensurate מיני מקומות. אבל לא זו בלבד. יש בו We may discern the connection with their accrued merit, animals are גם סינתזה מורכבת הרבה יותר, סינתזה between the phrase yeshua verachamim creatures of instinct and should not be מבחינת התחומים. .and transcendental mercy in the Yaa’le singled out for special remembrance מתוך ספר “מבקשי פניך” - שיחות עם VeYavo prayer whose entire theme is הרב אהרן ליכטנשטיין, עמ’ 40 6 What, then, is the meaning of G-d’s remembrance. After a lengthy list of “remembering” the animals?8 If the Guide for the Perplexed entreaties to be remembered favorably would have been destroyed — “ya’ale ve’yavo veyagi’a … zochreinu The Ramban offers a profound (and never published), it would Hashem Elokeinu bo le’tova etc.” — the explanation: ויזכור אלהים את נח ואת כל החיה ואת כל have been a loss, but not a huge closing words incorporate a plea for הבהמה - הזכירה בנח מפני שהיה צדיק תמים :loss. The [Torah theology of yeshua verachamim the] nation of Israel would have וכרת לו ברית להצילו. ונח יכלול זרעו אשר ובדבר ישועה ורחמים חוס וחננו ורחם עלינו been sustained. However, if the אתו שם, ולא הזכירם כי בזכותו ניצולו. אבל והושיענו. commentary of Ramban on the הזכירה שאמר בחיה ובבהמה אינה בזכות, In accord with the word of salvation and שאין בבעלי נפש זכות או חובה זולתי באדם ,Torah would have been destroyed I feel that it would have been mercy, spare us and be gracious to us, לבדו. .have compassion on us and save us אבל הזכירה בהם, כי זכר את דבר קדשו catastrophic … The image of the שאמר והיה העולם, והרצון אשר לו בבריאת Ramban and his commentary to At first glance, this request seems העולם עלה לפניו ורצה בקיום העולם במינין the Torah support the spiritual anticlimactic. Many appeals to אשר ברא בו, והנה ראה עתה להוציאם שלא world of the Jewish nation … remembrance and mercy have already יכלו בתיבה. ולא הזכיר העוף והשרץ, כי From a historical perspective, been made — why beg for additional זכירת החיה שוה עמהם, ויגיד עליו רעו: ?the [commentary of] Ramban mercy is an amalgamation of the Torah Apparently, the mercy implicit in the And G-d remembered Noah, and every of Germany and the Torah of phrase yeshua verachamim refers to living thing, and all the cattle. The Spain, of Rashi and Ibn Ezra, of a heretofore unmentioned type of remembrance of Noah was because all different places. But this is grace that transcends the bounds of he was a perfectly righteous man, and not all. It also contains a multi- ordinary mercy7 and serves, in effect, He had made a covenant with him layered synthesis, a synthesis of as “the mercy of last resort.” to save him. The word “Noah” here disciplines.... includes his children that were there with From Mevakshei Panecha: Sichot Im him. Scripture did not mention them HaRav Aharon Lichtenstein p. 40 specifically, though, for they were saved by his merit. However, the remembrance

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 stated concerning beast and cattle was The Ramban’s insight provides of Shiras Ha’azinu, the song taught not on account of merit, for among living a valuable frame of reference to by Moshe Rabeinu to bnei Yisrael creatures there is no merit or guilt save conceptualize the mercy epitomized on the last day of his life. Among in man alone. But the remembrance by the phrase yeshua verachamim and other things, Shiras Ha’azinu foretells concerning them was “Because He why it is said to emanate from shmei dire circumstances that will befall remembered His holy word” which shmei kedem — the ancient heavens. the Jewish people at the end of days. He had spoken, causing the world By definition, this manifestation of The Song concludes on a positive to come into existence, and the Will primordial mercy cannot be predicated note, stating that when all seems lost, which was before Him at the creation on the normal pathways of reward that Hashem will intervene on behalf of of the world arose before Him and He are commensurate with the human His people so that the enemies of desired the existence of the world with exercise of free will that are a part of Israel not gloat and attribute Jewish all the species that He created therein. a post-creation world. Rather, it is a suffering to their own military prowess. Thus He now saw fit to bring them forth unilateral gesture of Divine grace that The unmistakable impression is that so that they should not perish in the ark. is self-justifying, and independent despite their failings, and even when Scripture does not mention the fowl and of the recipient’s worthiness. Just as their collective merit is depleted, the the creeping things for the remembrance He “Willed” the world into existence Jewish People will still have recourse of “the living thing” is similar to their — “amar ve’haya ha’olam” — with a to a Divine grace that assures their remembrance, and “the companion boundless sense of infinite mercy - so continuity. The Ramban (Devarim thereof telleth us concerning it.” (Chavel did He “Will” - “to make his [Noach’s] 32:26) explains that in such instances, Translation) descendants like the dust of the earth the Divine intervention is performed According to the Ramban, the and his progeny like the sand of the sea.” for “His own sake”. He eloquently remembrance of the animals is a summarizes this idea as follows: והנה יאמר הכתוב, כי היה במדת הדין manifestation of the primordial will The Primordial Will and the להיותנו כן בגלות לעולם, לולי כעס אויב which brought the world into being, Survival of Am Yisrael ]אגור[. ויורה זה, כי בגלותנו עתה תמה זכות complete with the animal kingdom אבות ואין לנו הצלה מיד העמים רק בעבור and all of its distinct species. While How does this serve as an inspiration שמו, כענין שאמר ביחזקאל )כ מא מד( the mabul raged, this aspect of for the Jewish People? How does וקבצתי אתכם מן הארצות אשר נפוצותם בם the Divine Will lay dormant, and Klal Yisrael tap into this reservoir of ונקדשתי בכם לעיני הגוים, וידעתם כי אני ה’ ?reemerged at the pivotal juncture primordial mercy בעשותי אתכם למען שמי לא כדרכיכם הרעים referred to in this verse. Axiomatic to a Torah-based theology וכעלילותיכם הנשחתות בית ישראל, וכן נאמר Building on Ramban’s thesis, we may is that the Jewish People are עוד )שם פסוק ט( ואעש למען שמי לבלתי extrapolate that the manifestation indispensable to the world’s existence. החל לעיני הגוים וגו’: of the primordial process was not Through fidelity to Hashem’s ולכך הזכיר משה בתפלתו )במדבר יד טו( limited to animals but extended commandments, Am Yisrael serves ואמרו הגוים אשר שמעו את שמעך לאמר to Noach and the human race as a as or la’goyim — ambassadors to וגו’, והשם יתברך הודה לו בזה )שם פסוק whole. For all intents and purposes, the world at large, leading the world כ( ויאמר ה’ סלחתי כדברך. והטעם בטענה the mabul constituted a suppression toward its state of tikun. Consequently, הזאת, איננו כרוצה להראות כחו בין שונאיו, of the primordial Will with respect to Am Yisrael’s continued existence כי כל הגוים כאין נגדו מאפס ותוהו נחשבו לו. mankind and animals alike. Only now is forever bound up with the act of אבל השם ברא את האדם בתחתונים שיכיר did Hashem allow it to resurface9 on Creation itself. את בוראו ויודה לשמו, ושם הרשות בידו both of these levels.10 This concept is explicated by the להרע או להטיב, וכאשר חטאו ברצונם וכפרו Ramban as one of the central motifs

Find more shiurim and articles from Rabbi Elchanan Adler at http://www.yutorah.org/Rabbi_Elchanan_Adler

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 בו כולם לא נשאר רק העם הזה לשמו, ופרסם בהם באותות ובמופתים כי הוא אלהי האלהים ואדוני האדונים ונודע בזה לכל העמים. והנה אם ישוב ויאבד זכרם, ישכחו העמים את אותותיו ואת מעשיו ולא יסופר עוד בהם, ואם אדם יזכיר כן, יחשבו כי היה כח מכחות המזלות והכוכבים וחלף ועבר. והנה תהיה כוונת הבריאה באדם בטלה לגמרי, שלא ישאר בהם יודע את בוראו רק מכעיס לפניו, ועל כן ראוי מדין הרצון שהיה בבריאת העולם, שיהיה רצון מלפניו להקים לו לעם כל הימים, כי הם הקרובים אליו והיודעים אותו מכל העמים: Thus Scripture states that according to the attribute of justice we should remain in this condition of Exile forever “were it not that I was in dread of the wrath from the enemy.” This teaches that, in our present exile, [the protecting influence of] Rather, [the explanation thereof is people for all time, who are nearer the merits of the patriarchs have ceased as follows:] G-d created man among to Him and who know Him more and we have no deliverance from the the lower creatures in order that he than all the [other] peoples. (Chavel hands of the nations except for the sake acknowledge his Creator and be thankful Translation) of His Great Name, similar to what He to His name, and He placed in his hand In providing a theological rationale stated in the Book of Ezekiel (20:41), the choice to do evil or good. But when for Divine intervention in the face “when I bring you out from the peoples, people sinned willingly and they all of chilul Hashem, the Ramban and gather you out of the countries denied Him, only this people [Israel] equates the force that ensures Israel’s wherein ye have been scattered; and I remained devoted to His name, and so continuity with the Divine Will will be sanctified in you in the sight of He made known through them by means integral to the act of Creation. Pieced the nations. And ye shall know that I am of signs and wonders that “He is G-d together with the Ramban’s own the Eternal, when I have wrought with of gods, and Lord of lords,” (Devarim comments on the verse “vayizkor you for My Name’s sake, not according 10:17) and this became known to all Elokim es Noach,” it becomes to your evil ways, nor according to your nations. Now, if He were to reconsider abundantly clear that the latter verse corrupt doings, O ye house of Israel.” And and their memory [i.e., of Israel] be embodies the extraordinary secret of so also it is further stated, “But I wrought lost, the nations will forget His wonders Jewish survival; hence, the prominent for My Name’s sake, that it should not be and His deeds and they will no longer place that it holds among the verses of profaned in the sight of the nation’s etc.” recount them. And if a person should Zichronos is most appropriate. Therefore Moses mentioned in his prayer mention them, they will think that it (Numbers 14:15), “then the nations was [done by] one of the powers of the Activating the Channels of which have heard the fame of Thee will constellations which is “overflowing as the Primordial Mercy: Instinct speak, saying etc.” and G-d, blessed be he passeth through,” (Isaiah 8:8) and over Intellect He, acknowledged him in this (Numbers thus the purpose of the creation of man 14:20), “And the Eternal said: I have will be annulled completely, for no one Let us sketch the main ideas pardoned according to thy word.” will be left among them who knows his developed thus far: This plea is not meant to demonstrate Creator — only those who provoke 1. The message of Hashem’s His power among His enemies, for “All Him. Therefore, it is appropriate as eternal concern for Am Yisrael is the nations are as nothing before Him; a consequence of the [Divine] Will metaphorically linked to His promise they are accounted by Him as things of which existed at the creation of the to never again destroy the world. nought, and vanity.” (Isaiah 40:17) world to establish for Himself a

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 אדם ובהמה תושיע ה’, אדם בזכות בהמה This promise was foreshadowed by for the word yeshua in the phrase .2 תושיע ה’ אמרו ישראל רבש”ע כאדם אנחנו Hashem’s remembrance of Noach and yeshu’a verachamim), which speaks כבהמה תושיענו לפי שאנו נמשכין אחריך the calming of the raging waters. of a salvation that bridges man and כבהמה. 3. This remembrance is a animals. ויקרא רבה פרשה כז ד”ה שור manifestation of an attribute of mercy Taken homiletically, the message of associated with the phrase yeshua this verse is that the “equalizing” of [The verse states] “G-d saves man and ve’rachamim, which emanates from man and animals holds the key to animal,” G-d will save in the merit of the “Ancient Heavens” (shmei shmei opening the channel of primordial animals. The Jewish people said: Master kedem) and is synonymous with the mercy. The quality common to of the Universe, we are like man, please Primordial Will of Creation. animals and humans is that both are save us like [You save] animals because 4. Inasmuch as the Jewish People are creatures of G-d. However, the driving we are drawn after You like an animal. essential for the world to achieve its force behind animal behavior is Vayikra Rabbah, Parsha no. 27 instinct while a human being’s actions purpose, their survival is vital to the Thus, the secret to becoming the are rooted in cognition and free will. world’s continued existence. beneficiary of special Divine grace While the human ability to think may be the ability of a human being 5. Consequently, the same attribute and act autonomously is a gift that is to suspend his sophisticated, rational of mercy that keeps the world going is meant to be channeled in the service faculty in favor of simple faith,12 what sustains Klal Yisrael, and when of G-d, there are occasions when one’s amidst a recognition that when all all else fails, can serve as the mercy “of rational human qualities should be is said and done, he, along with the last resort.” sublimated in favor of an instinctive animals and beasts of the field, are loyalty to G-d. Otherwise, one’s Our analysis raises something of merely creatures of the One and Only intellectual capacities can potentially a paradox. Presumably, “yeshua G-d who fashioned us all. ve’rachamim mercy” may be accessed compromise basic faith. at any given time, on a collective or This concept is accentuated by Dependency on Hashem: 11 individual level. But if becoming a Chazal in the following homiletic Our Eyes Turn To You beneficiary of this transcendent mercy interpretations on the verse “Adam is not contingent on merit, then u’veheima toshi’a Hashem”: The self-awareness of being a “creature what factors, if any, contribute to the of G-d” reinforces within oneself a אדם ובהמה תושיע ה’, ואמר רב יהודה אמר opening of such channels? Is there faith and dependency on the One רב: אלו בני אדם שהן ערומין בדעת ומשימין a process by which the flow of this ,above. On the most instinctive level עצמן כבהמה. transcendent mercy is generated? this visceral sense of dependency חולין ה: Perhaps an answer lies in the spans humans and animals and is aptly phraseology of the verse “Vayizkor [The verse states] “G-d saves man and captured in a verse recited thrice daily: animal,” Rav Yehuda said in the name עיני כל אליך ישברו ואתה נותן להם את Elokim es Noach” which identifies Noach and the animals, despite of Rav: This refers to people that are אכלם בעתו. sophisticated yet conduct themselves תהלים קמה, טו their vast dissimilarities, as joint beneficiaries of the Divine grace. This [humbly] like animals. depiction is reminiscent of the verse Chullin 5b “Adam u’veheima toshi’a Hashem” (cited by Abudarham as the source

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 The eyes of all turn to You with hope and You give them their food in the proper time. In Summary Tehillim 145:15 1. The message of Hashem’s eternal concern for Am Yisrael is In effect, gaining access to the primordial mercy entails a measure of metaphorically linked to His promise subverting our cognitive-based, autonomous self-image and adopting to never again destroy the world. the mindset of being a creature that is dependent on its Creator for its basic needs. 2. This promise was foreshadowed by Hashem’s remembrance of Noach and This paradigm shift may be discerned in the phraseology accompanying the calming of the raging waters. the closing request of the Yaale VeYavo prayer — “U’vidvar yeshu’ah verachamim…” — which, as noted earlier, is a reference to the 3. This remembrance is a manifestation transcendent mercy that is tied to the primordial will of creation: of an attribute of mercy associated ,with the phrase yeshua ve’rachamim ובדבר ישועה ורחמים חוס וחננו ורחם עלינו והושיענו כי אליך עינינו כי א-ל מלך חנון which emanates from the “Ancient ורחום אתה. Heavens” (shmei shmei kedem) and is In accord with the word of salvation and mercy, spare us and be gracious to synonymous with the Primordial Will us, have compassion on us and save us because our eyes are turned to You, of Creation. because You are a G-d, a King who is merciful and compassionate. 4. Inasmuch as the Jewish People are Our appeal for the ultimate mercy is followed by three words that essential for the world to achieve its capture succinctly the sentiment of dependency on G-d that is purpose, their survival is vital to the necessary for eliciting this extraordinary level of mercy — “ki eleicha world’s continued existence. eineinu” — because our eyes are turned to You. We conclude with “because You are a G-d, a King who is merciful and compassionate” 5. Consequently, the same attribute to reinforce the idea that the mercy is a manifestation of G-d’s of mercy that keeps the world going is extraordinary grace. what sustains Klal Yisrael, and when all else fails, can serve as the mercy “of last Accessing this mercy is not a function of merit, nor of erudition or resort.” cognition; it lies deep in the recesses of one’s inner being — in the instinctual awareness of being a “creature of G-d” and in a feeling of 6. The secret to becoming the utter dependence upon Him. beneficiary of special Divine grace may be the ability of a human being The Power of the Shofar: Embracing an “Animal-like to suspend his sophisticated, rational Temimus” faculty in favor of simple faith. 7. Accessing this mercy is not a Chazal teach us that the Jews’ blowing the shofar has the capacity to function of merit, nor of erudition or transform the attribute of judgment into mercy: cognition; it lies deep in the recesses of one’s inner being — in the instinctual עלה אלהים בתרועה ה’ בקול שופר )תהלים מז( בשעה שהקב”ה יושב ועולה על כסא ”awareness of being a “creature of G-d דין בדין הוא עולה ... ובשעה שישראל נוטלין את שופריהן ותוקעין לפני הקב”ה עומד and in a feeling of utter dependence מכסא הדין ויושב בכסא רחמים דכתיב ה’ בקול שופר ומתמלא עליהם רחמים ומרחם .upon Him עליהם והופך עליהם מדת הדין לרחמים By blowing shofar, a Jew momentarily .8 ויקרא רבה פרשה כט ד”ה יהודה ברבי [The verse states] “The Lord rose with a blast, God, with the sound of the sets aside his autonomy and embraces shofar.” When the Holy One Blessed be He ascends and sits on the throne of his fragile existence as a creature of G-d, judgment, He rises with judgment … And when the Jewish people take their not unlike the animals. This very gesture shofars and blow them before the Holy One Blessed be He, He rises from the generates a measure of reciprocity on throne of judgment and sits on the throne of mercy as it states “God, with the the part of HaKadosh Baruch Hu in sound of the shofar.” He fills them with mercy, has compassion on them and the form of a primordial mercy that transforms strict judgment to mercy. emanates from the ancient heavens. Vayikra Rabbah, Parsha no. 29

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 What is the nature of the shofar’s 4. Additionally, it should be noted that this that in the very next verse Hashem instructs transformative power? What kind of phrase appears in the prayer “Av harachamim Noach to build an ark, thus ensuring the feeling does it evoke? Hu yerachem am amusim,” recited as the sefer future of mankind. In defense of Rashi, we Torah is brought from the Aron Kodesh to the may suggest that Hashem’s instructions to In light of what we have seen, it bima. The tefila focuses on the welfare of the Noach to build an ark notwithstanding, there would be compelling to equate the Jewish people and concludes with a petition was as yet no renewed commitment to the that our wishes be fulfilled in good measure continuity of life thereafter; hence, the mass mercy engendered by the shofar with (bemida tova) with yeshua ve’rachamim. Here, destruction of the world still represented a the primordial grace synonymous too, it is evident that this mercy has special concession to the argument put forth by the with creation.13 The transformative significance for Jewish destiny. angels. (See, however, 7:3 which implies that at least with regard to birds there already quality inherent in this mitzvah is 5. Within a Kabbalistic framework, the existed a Divine mandate to perpetuate the based on a Jew’s ability to set aside allusion is most likely to the sefira of keser, the species in the aftermath of themabul . For loftiest of the tensefiros through which the his rational faculties and embrace an further elaboration, see Yekev Ephraim 6:17.) “animal-like simplicity” as symbolized Divine celestial energy flows into the world by the origin of the physical shofar below. 11. It is undoubtedly this transcendental mercy that underlies a mystical concept 14 6. See Tur (OC 591) who cites approvingly itself. This motif also lies at the heart associated with the 13 attributes of mercy in a custom to recite the prayer of Ya’ale VeYavo of the episode of akeidas Yitzchak which Hashem promises: “vechanosi es asher within the Zichronos prayer. whose symbolism the Talmud (Rosh achon - af al pi she’eino hagun” — “I will show Hashana 16a) invokes in connection 7. It is fascinating to note that according grace to whomever I show grace — even if with the mitzvah of shofar.15 to the Gaon of Vilna (Siddur Ishei Yisrael, they are unworthy” (Berachos 7a). Elaboration quoted also in printed editions of Shulchan goes beyond the scope of this essay. Aruch Orach Chaim at the beginning), the The blowing of the shofar is the 12. Interestingly, the Ramban, in the various expressions connoting remembrance epitome of simplicity — without continuation of the passage quoted above that that appear at the outset of the Ya’ale VeYavo ascribes the Divine intervention on behalf illusions, trappings, or pretensions. prayer (ya’ale, yavo, yagi’ah etc.) correspond of Israel to the primordial will, highlights By blowing shofar, a Jew momentarily to the seven Heavens listed by the Talmud Israel’s loyalty and steadfastness to Hashem sets aside his autonomy and embraces (Chagiga 12b), each with its own designated in bearing the hardships of the long exile. name and unique description. Hence, it his fragile existence as a creature of This suggests that displaying simple loyalty is would be appropriate for the closing request G-d, not unlike the animals. This a prerequisite to benefiting from the Divine of “u’vidvar yeshu’a verachamim” to be linked grace. very gesture generates a measure of to a source that that transcends the standard reciprocity on the part of HaKadosh seven Heavens. This may correspond with 13. This would parallel the notion suggested Baruch Hu in the form of a primordial the “shemei shmei kedem” (the ancient heaven by many Hassidic works that the blowing mercy that emanates from the ancient of heavens) — the appellation that is used in of the shofar is reminiscent of the verse heavens. connection with this very phrase at the close depicting the creation of man through of the Zichronos prayer. Hashem’s “blowing into him the breath of life” — “Vayipach be’apav nishmas chayim” May we be the beneficiaries of 8. See Rashi ibid who cites an answer (Bereishis 2:7). this extraordinary manifestation based on a midrash. By contrast, Ramban’s of Heavenly grace; inscribed, resolution reflects a more peshat-oriented 14. Additionally, the wordless sound individually and collectively, for a approach. of the shofar lacks the sophistication that is characteristic of human verbal shana tova umesuka. 9. For an elaboration on the concept of communication. Hashem’s “activating” an attribute of mercy at Notes: a given time, see Chidushei HaGriz al HaTorah 15. Apropos the akeida’s association with the 1. For example, the prayers repeatedly on this verse. primordial mercy, it is noteworthy that the parshas ha’akeida’s appearance in the daily acknowledge that Hashem is Sovereign over 10. Apparently, the rescuing of the liturgy (afterBirchos HaShachar) features the entire universe and that His inscrutable teiva inhabitants need not constitute a an introductory prayer reminiscent of the judgment extends to every human being. reaffirmation of the primordial will to petition at the end of Zichronos: “u’fakdeinu repopulate the earth, but may be interpreted 2. As, for example, the repeated references to bifkudas yeshu’a ve’rachamim mishmei shmei as merely providing safe haven in the interim. recalling the covenant, or of Israel’s loyalty in kedem” — “and be mindful of us with a Interestingly, this approach may shed light following Hashem into the wilderness. directive of salvation and mercy from the on Rashi’s comments to 6:17 that Hashem, most ancient of heavens.” 3. Interestingly, the first part of the song’s in informing Noach about his intention to refrain “Yona matz’ah vo mano’ach” also bring the flood, was acceding to the angels’ contains an allusion to the story of Noach. argument against the creation of man. Ramban questions Rashi’s explanation given

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 Did Yonah Teach Nineveh to Repent?

ne central issue in the interpretation of Sefer Yonah is assessing the thoroughness Rabbi Ezra Frazer Oof the people of Nineveh’s repentance. Instructor of Hebrew, Yeshiva College A simple reading of Chapter 3 leads the reader to conclude that God was very pleased with their repentance, as the chapter closes: The Favorable View of ashes on the ark, and on the head of the Nasi, and on the head of the chief וַּיַרְ אRepentance הָאֱֹלקִים Nineveh’sאֶת מַעֲשֵ ֹיהֶם ּכִי ׁשָבּו מִּדַרְ ּכָ ם justice, and everyone else puts ashes on הָרָ עָה וַּיִּנָחֶם הָאֱֹלקִיםעַל הָרָ עָה אֲׁשֶרּדִּבֶ ר As one reads through chapter 3, one their heads. The elder among them saysלַעֲ שֹֹות לָהֶ ם וְ לֹא עָשָ ֹה. God saw what they did, how they were struggles to find any major flaws in words of admonition before them: “Our turning back from their evil ways. And Nineveh’s attempts to earn God’s brothers, it is not said about the people of God renounced the punishment He had forgiveness. Upon hearing about their Nineveh: ‘And God saw their sack cloth planned to bring upon them, and did not imminent destruction, they “believed and their fast,’ but rather: ‘God saw carry it out” (3:10).1 God” and “proclaimed a fast” what they did, how they were turning (3:5). This grassroots response was back from their evil ways.’” But Sefer Yonah continues for one more complemented by the king lending Ta‘anit 2:1 chapter in which God and Yonah argue his support by donning sackcloth and Ibn Ezra shares this favorable view of about whether He should have spared ashes (3:6), decreeing a fast (3:7) Nineveh’s repentance and describes it Nineveh. The last word goes to God, and imploring his people to change תשובה) as complete and unparalleled and He appears to justify His decision their sinful behavior (3:8). This last Moreover, in light of .(גמורה אין כמוה to forgive as an act of compassion aspect is particularly important, since the verse’s assertion that the people rather than something which Nineveh it seemingly belies the suggestion that of Nineveh “believed God,” Ibn Ezra rightfully earned through repentance: the people of Nineveh engaged in concludes that they were God-fearing without improving וַאֲ נִי rituals לֹא אָחּוס עַ perfunctoryל נִינְוֵה הָעִירהַ ּגְדֹולָה ראֲׁשֶ יֶׁש monotheists who had only recently Indeed, the Mishnah ּבָּה הַרְ ּבֵה .their behaviorמִׁשְּתֵים עֶשְ ֹרֵה רִּבֹו אָדָם אֲׁשֶ ר לֹא begun to sin. Ibn Ezra observes as the model of a יָדַע ּבֵ Nineveh ין up יְמִ holdsינֹו לִשְ ֹמֹאלֹו ּובְהֵמָה רַ ּבָ ה. that the king’s orders focused on successful fast that inspires people to וְיָ ׁשֻ ב ּו אִיׁשמִּדַרְּכֹו הָרָעָ ה) Should not I care about Nineveh, that interpersonal sins change their ways: Let everyone“ ,ּומִן הֶחָמָס אֲׁשֶרּבְכַּפֵיהֶ ם great city, in which there are more than turn back from his evil ways and from סדר תעניות כיצד מוציאין את התיבה לרחובה a hundred and twenty thousand persons .(”the injustice of which he is guilty של עיר ונותנין אפר מקלה על גבי התיבה who do not yet know their right hand He thus suggests that the king did ובראש הנשיא ובראש אב בית דין וכל אחד !from their left, and many beasts as well not order people to rid themselves of ואחד נותן בראשו הזקן שבהן אומר לפניהם This conclusion leaves the reader idols, because they were monotheists דברי כבושין אחינו לא נאמר באנשי נינוה wondering, did Nineveh merit and hence did not possess any וירא אלהים את שקם ואת תעניתם אלא וירא forgiveness due to thorough, sincere idols. Given their past history as אלהים את מעשיהם כי שבו מדרכם הרעה. repentance, or did God spare them through His infinite mercy while What is the order of service on a fast? monotheists, God calculated that deeming their repentance to be They carry the ark out to the open a prophet could likely succeed at insincere or incomplete? area of the town, and they place burnt convincing them to repent. Ibn Ezra

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 thus paints a picture of a city that had role models for an ideal fast. But one only recently begun to sin — and even minor detail of their fast calls that Why Do We Read Yonah then, only in the area of interpersonal assumption into question. The king On Yom Kippur? behavior — and swiftly repented from ordered: “No man or beast — of flock The Gemara Megilla( 31a) states that we read Yonah for האדם) that negative behavior. or herd — shall taste anything the haftarah of Mincha on Yom ”!(והבהמה הבקר והצאן אל יטעמו מאומה The Unfavorable View of If the purpose of the fast is to inspire Kippur. Nineveh’s Repentance repentance, then there would seem to be little reason to coerce animals a. Rashi (Siddur Rashi, #214) Not all commentators share Ibn to fast. Accordingly, the king’s writes that we read it because Ezra’s unreservedly favorable view proclamation might reflect the belief of the teshuva of the people of of Nineveh’s repentance. In the that the act of fasting could itself force Nineveh. Jerusalem Talmud (Ta‘anit 2:1), R. God to spare Nineveh. The Talmud b. R. David Avudraham (Seder Shimon b. Lakish refers to Nineveh’s takes this perspective to its extreme Tefilot Yom Hakippurim) writes by portraying the inclusion of animals that we read it because we learn תשובה) repentance as an act of deceit Some of the flaws that this as a form of blackmail: “If You will from Yonah that you cannot run .(של רמיות Talmudic passage raise appear to not have mercy upon us, we will not away from your aveiros. have a very weak basis in the Biblical show mercy to these,” as if God must c. R. Yehuda Shaviv (Bein text, such as the claims that thieves spare Nineveh — whether or not they Haftarah LaParsha pp. 216-223) in Nineveh did not return stolen repent — or else innocent hostages notes another connection to Yom items that they had already stored will be hurt. Indeed, God’s closing Kippur: There is an element of away.2 One of the proposed flaws in argument to Yonah could certainly be lottery in both. These’ir l’azazel their repentance, however, is quite understood to mean that He spared was chosen through lottery. intriguing. It also appears in the them because He succumbed to Similarly, the sailors used a lottery parallel passage in the Babylonian this blackmail. He admits to sparing to determine who was at fault for Talmud: them because Nineveh had “more than a hundred and twenty thousand the sinking ship. מאי הוו עבדי? אסרא הבהמות לחוד ואת persons who do not yet know their הוולדות לחוד, אמרו לפניו: רבונו של עולם right hand from their left, and many Abarbanel, God forgave them on אם אין אתה מרחם עלינו - אין אנו מרחמים beasts as well,” implying that His main the basis of their repentance from על אלו. concern was for those who were not interpersonal sins of corruption and תענית טז. guilty in the first place. injustice, but He knowingly turned a How did they act? — They separated blind eye to their paganism, since He Ibn Ezra’s claim that Nineveh was a the animals from their young and they recognized that He could not destroy monotheistic city can be questioned said, Master of the Universe, if You will them for worshipping idols unless He as well. Ibn Ezra derived this claim not have mercy upon us, we will not show wished to destroy every Gentile in the from the absence of any mention mercy to these. world. of destroying idols as part of their Ta‘anit 16a repentance. However, that same piece Yonah’s Role This claim speaks to a fundamental of information leads Abarbanel to question about their fast: Were precisely the opposite conclusion. Rather than focusing exclusively they fasting as a means to inspire He suggests that the text makes no on the behavior of the residents of character improvement, or were they mention of idolatry when describing Nineveh, it is also worth asking what fasting out of a belief that the ritual their repentance because ­— like all role Yonah played in prompting the of fasting could somehow compel Gentiles at that time — the people people of Nineveh to repent. After God to spare them regardless of of Nineveh had always been pagans failing to escape from his mission whether they changed their ways? The and continued to be pagans even as in chapter 1, Yonah does travel to aforementioned Mishnah assumed the text describes their repentance Nineveh in chapter 3 and warns them: the former and thus held them up as from “their evil ways.” According to

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 “Forty days more, and Nineveh shall be overthrown Thus, it seems that Yonah ”!(עוד ארבעים יום ונינוה נהפכת) ultimately fulfills his mission as God instructed him to do. However, a closer look at Yonah’s conduct raises several questions about the manner in which Yonah executed his mission: 1) If Nineveh is described as being “a three days’ walk across (mahalach sheloshet yamim)” (3:3), then why did Yonah only enter the city “the distance of one day’s walk (mahalach yom echad)” (3:4), implying that he only went one third of the way into the city?3 2) Why did Yonah limit himself to a terse proclamation that the city would be destroyed in forty days? Shouldn’t he have specified which God sent him, why that God was angry, and which improved forms of conduct would convince that God that Nineveh had fully repented?4 3) Did Yonah make any serious attempt to contact Nineveh’s leadership? A simple reading of the text implies that “the news reached the king of Nineveh” (3:6) as it spread from person to person (vayiga hadavar el melech Nineveh), but not because Yonah ever met with the king directly. The sum of these questions leads one to conclude that even when Yonah finally traveled to Nineveh, he nevertheless limited himself to doing the bare minimum to be able to claim that he was no longer disobeying God. He avoided any additional steps that might have guided The future is Nineveh toward repentance. in your hands. God’s Response to Yonah

Let us now return to God’s final remarks to Yonah. Earlier, we questioned why God cited the large number of Meet Zvi Goldstein, an MTA High School graduate enrolled in Yeshiva University. Zvi is coming to Yeshiva University humans “who do not yet know their right hand from their for the countless opportunities to engage with top Roshei left, and many beasts” in order to justify His decision to Yeshiva and world-renowned faculty. With 150 student spare Nineveh. After all, if the sinners repented, shouldn’t clubs, 15 NCAA sports teams and hundreds of activities, God have told Yonah that He spared Nineveh due to their lectures and events throughout campus, YU has some- repentance and not due to the size of their population? thing for everyone. The great medieval French commentator R. Eliezer of Picture yourself at YU. #NowhereButHere Beaugency suggests that Yonah left Nineveh without witnessing the city’s repentance. Hence, Yonah mistakenly believed that God had spared an unrepentant Nineveh. Rather than correcting Yonah by informing him of Nineveh’s repentance, God decided to educate Yonah www.yu.edu | 212.960.5277 | [email protected] about the importance of mercy and compassion by arguing that it would have been reasonable to spare www.yu.edu/enroll

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 Nineveh out of mercy even if the the act of fasting had the intrinsic and instead leaving the residents of adults had not repented: ability to manipulate God and was Nineveh as people who do not “know ”.not merely a means for sinners to their right hand from their left ולדבריו ולשיטתו השיבו; שאף אם היה כמו inspire themselves to repent. Yonah Notes שהוא סבור, לא היה לו לכעוס על כך. argues (4:2) that his entire mission [God] answered [Yonah] according to was pointless, “for I know that You 1. All translations of Biblical verses come from the new JPS translation. [Yonah’s] words and opinion: Even if are a compassionate and gracious מה שהיה בכף ידיהם החזירו מה שהיה בשידה .it was as Yonah thought, he should not God, slow to anger, abounding in 2 The parallel passage in .תיבה ומגדל לא החזירו ”have become angry over that. kindness, renouncing punishment the Babylonian Talmud (Ta‘anit 16a) cites Shmuel as insisting that they returned all כי ידעתי כי אתה אל חנון ורחום ארך אפים) ,According to R. Eliezer of Beaugency In essence, stolen items, including stolen construction .(ורב חסד ונחם על הרעה God’s final conversation with Yonah is based on the false premise that the Yonah laments that God’s attribute materials that they had already built into new אפילו גזל מריש ובנאו בבירה - מקעקע כל) of mercy prompts Him to settle buildings .(הבירה כולה ומחזיר מריש לבעליו .people of Nineveh did not repent Based on our discussion above, for hasty, superficial repentance. however, we can suggest that God In His response, God implicitly 3. I am interpreting this phrase to mean that acknowledges that Nineveh’s they city’s diameter was a three-day walk, did not base His comments on a false which is Radak’s view. However, Ibn Ezra premise. If we are correct that Yonah repentance was less than optimal. claims that the city’s circumference was a only partially entered Nineveh, that However, He defends this decision three-day walk, in which case Yonah would he offered no information or guidance on the grounds that Nineveh is filled have crossed the entire diameter in one day. to them beyond a vague threat of with people who do not “know their 4. Malbim raises these issues and thus destruction, and that he never spoke right hand from their left.” While concludes from these omissions — as we directly to Nineveh’s leadership, then this phrase might refer specifically to shall also conclude — that Yonah hoped children who are too young to know Nineveh would fail to repent and would thus perhaps the repentance that sounds be destroyed. so impressive in chapter 3 was only right from wrong (Rashi, Radak), considered impressive in light of the it could also allude to the fact that 5. Abarbanel interprets that phrase “who do even the adults in Nineveh lacked not know their right hand from their left” people’s ignorance. Given that they in this vein. Based on his aforementioned received no meaningful guidance meaningful knowledge of how to claim that God overlooked Nineveh’s idol 5 from Yonah, God was impressed by repent. After all, Yonah told them worship, Abarbanel explains that the adults the manner in which the residents nothing about the God who sent him of Nineveh knew nothing about the true God quickly mobilized to fast and how the or His value system, hoping that the and therefore were not culpable for the sin of idolatry. king — who only heard of the threat people of Nineveh would perish in secondhand — added his own call to their ignorance. God responded that fast and further implored his people in truth, Yonah’s failure to educate to repent. God thus embraced their them ensured that their incomplete repentance despite its aforementioned repentance would suffice to save shortcomings. them. Without knowledge of why they were facing destruction, and On some level, therefore, Yonah without knowledge of how to properly was correct to believe that this repent, God accepted their best repentance was a quick-fix, executed effort at repentance while implicitly by pagans whose perception of blaming Yonah for failing to embrace fasting was so ritualistic that they the educational role of a prophet forced their animals to fast — as if

Find more shiurim and articles on Sefer Yonah at http://www.yutorah.org/Nach/Yonah

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 Rosh Hashana as the Beginning of the Teshuva Process

hen we look at the sequence of events that takes place at the Rabbi Dovid Hirsch beginningW of the year, the holidays Rosh Yeshiva, RIETS seem to be out of order. One could Rabbi, Kehillas Bais Yosef, Passaic, NJ argue that Yom Kippur should come before Rosh Hashana so that we can atone for all of our sins and start the enterprise of teshuva is meaningless. eat nuts on Rosh Hashana because new year with a clean slate. Why does How could we possibly spend the rest they have the same numerical value Rosh Hashana come first? of the Aseres Yemei Teshuva klopping as cheit (sin). The basis for all of these our hearts and saying “we have practices is that mentioning our sins דרשו ה’ בהמצאו … אלו עשרה ימים שבין sinned before You” if we don’t know detracts from the message of Rosh ראש השנה ליום הכפורים. who Hashem really is? Without first Hashana — coronating Hashem. We ראש השנה יח. making that recognition, the rest of cannot focus too much on our own [The verse states] “Seek out G-d when the Aseres Yemei Teshuva would be actions. We will have time to do that He can be found” … These are the ten eight days of empty promises. during the rest of the Aseres Yemei days between Rosh Hashana and Yom I am often asked by my students what Teshuva. On Rosh Hashana, we have Kippur. to build the foundation upon which Rosh Hashana 18a they should be thinking about when they reach a part of the prayer on we can truly repent and we must leave The Gemara teaches us the concept Rosh Hashana that they don’t really our own struggles and interests out of which we know as the Aseres Yemei understand. I tell them that if they that foundation. Teshuva, the Ten Days of Repentance, can’t understand the nuances of that The poskim discuss whether personal and Rosh Hashana is included particular prayer, they should think requests in our prayers are permissible in those ten days. What is the in general terms about coronating on Rosh Hashana (See Mateh Efraim connection between Rosh Hashana Hashem and what that means in their 584:25). While common practice and repentance? There doesn’t seem lives. This is the essence of Rosh is that they are permissible, the to be any mention of repentance in Hashana. argument to forbid them is based on the Rosh Hashana liturgy! While Rosh Hashana is part of the the principle that we have presented. When one examines Rosh Hashana, teshuva process, it has a unique and Perhaps asking for personal requests one finds that the core theme of Rosh distinct role in the process, which would detract from the primary focus Hashana is coronating Hashem, is why certain practices from the of coronating Hashem as king. declaring and accepting Him as the Aseres Yemei Teshuva are not observed The Netziv,Devar Ha’Emek, king. We pay very little attention to on Rosh Hashana. First, we try to Nechemiah 8:10, was of the opinion ourselves and our own needs and avoid any mention of our sins. We that prayers and thoughts that lead place all of our attention on accepting don’t recite Viduy (confessional). one to cry is inappropriate on Rosh Hashem as the ruler over us. This is According to the Vilna Gaon, we Hashana. Why is it inappropriate? a critical component of teshuva. It is leave out chatanu lifenacha — we have Isn’t Rosh Hashana a very serious and a prerequisite of the teshuva process sinned before You — from the Avinu somber day? The answer is that the because if we don’t first fully accept Malkeinu prayer. The Rama,Orach thoughts that would lead one to cry Hashem’s sovereignty, our entire Chaim 583:2, writes that we don’t on Rosh Hashana would be thoughts

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 rooted in one’s shortcomings or one’s While we follow the opinion of Rabbi through acts of kindness. The verse in difficult predicament. These thoughts Yosi and include it among our ten Nechemiah 8:10, records the charge should be the focus of the next eight verses, we can still view Malchuyos, Nechemiah gave the Jewish people on days of the Aseres Yemei Teshuva, but and Rosh Hashana as a whole, as a Rosh Hashana (see Nechemiah 8:2): וַּיֹאמֶר לָהֶ ם לְכּואִ כְלּו מַׁשְמַ ּנִים ּוׁשְתּו מַמְּתַּקִ ים the two days of Rosh Hashana should coronation ceremony. The Gemara וְׁשִלְחּו מָ נֹות לְאֵ ין נָכֹון לֹו ּכִי קָדֹוׁש הַ ּיֹום be focused on Hashem. teaches us that about where a king’s לַאֲ דֹנֵינּו וְאַל ּתֵעָצֵבּו ּכִי חֶדְ וַת ה’ הִיא מָעֻּזְכֶ ם. :If Rosh Hashana is not about us, not coronation should take place ,He said to them: Go and eat delicacies אין מושחים את המלכים אלא על המעיין כדי about our sins, how do we explain drink sweet drinks and send packages to שתמשך מלכותם. Tashlich? Doesn’t going to a body of those in need because today is holy to our הוריות יב. water to cast away our sins conflict with the coronation of Hashem? How Kings should only be anointed by a Lord. Do not be sad because joy in G-d is can we focus on ourselves? spring to symbolize that their kingdom your strength. Perhaps we can explain Tashlich in a should flow. Why is Nechemiah insisting on different manner. The Gemara quotes Horayos 12a sending packages to the needy on the following dispute among the Perhaps Tashlich is not primarily Rosh Hashana? Rav Hutner, Pachad Tannaim: about throwing away our sins. The Yitzchok no. 1, writes that we see from primary reason to go to the water Nechemiah that engaging in acts of שמע ישראל ה’ אלהינו ה’ אחד מלכות דברי on Rosh Hashana is to coronate kindness is an integral part of Rosh ר’ יוסי ר’ יהודה אומר אינה מלכות. Hashem. Since coronating kings was Hashana. Rav Hutner explains that ראש השנה לב: traditionally done by the water, we too chesed (kindness) is the basis for the The verse “Hear O Israel, G-d is our coronate Hashem by the water. Once creation of the world. Hashem created Lord, G-d is one” qualifies as kingship. we are already at the water, we recite the world out of total to kindness These are the words of Rabbi Yosi. Rabbi the verses that discuss how sins can be to humanity. If we want to coronate Yehuda says, this does not qualify as cast into the water, but that is not our Hashem on Rosh Hashana, we have kingship. primary goal. to show that we follow the values that Rosh Hashana 32b Hashem’s Kingdom was built on. We What is lacking in the verse that would This idea explains why our judgment have to recognize that all of mankind takes place on Rosh Hashana, before make it unqualified forMalchuyos was created in the image of Hashem according to Rabbi Yehuda? Rav we fully engage in the teshuva process. and that Hashem wants all people to In order to coronate Hashem, there Yitzchok Hutner, Pachad Yitzchok, be the beneficiaries of kindness. has to be absolute acceptance of Him Rosh Hashana no. 24, explains One of the verses we read in the that there is a difference between as our King. It cannot be transactional or conditional on our own actions. Malchuyos section comes from V’zos coronating a king and reaffirming Haberacha (Devarim 33:5): the kingship of an existing king. All Those details can be figured out וַיְהִי בִ יׁשֻרּון מֶ לְֶך ּבְהִתְאַּסֵף רָ אׁשֵ י עָ ם יַחַ ד of the other verses that are recited after the coronation. Only after the ׁשִ בְ טֵ י ִ י שְ ֹ רָ אֵ ל . coronation can we look at our actions for Malchuyos represent a form of coronation. The verse “Sh’ma and plead for mercy. And there was a king in Jeshurun, when Yisrael” represents a reaffirmation the heads of the nation gathered, all of of a kingship that already exists. For How Do we Coronate the tribes of Israel were together. R. Yehuda, the only way to fulfill Hashem? The key word in this verse isyachad , Malchuyos is to actively coronate together. If we want to coronate Hashem. One way to coronate Hashem is Hashem, we have to be unified. The

Find more shiurim and articles from Rabbi David Hirsch at http://www.yutorah.org/Rabbi_David_Hirsch

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 :The verse in Tehillim states תנו רבנן מנין שבשופר ת”ל והעברת שופר Maharal, Tiferes Yisrael no. 21, writes אנה ה’ כי אני עבדך אני עבדך בן אמתך תרועה אין לי אלא ביובל בראש השנה מנין that the first two commandments פתחת למוסרי. תלמוד לומר בחדש השביעי שאין תלמוד were given to all of the Jewish people תהלים קטז:טז לומר בחדש השביעי ומה תלמוד לומר בחדש together and not individually because השביעי שיהיו כל תרועות של חדש שביעי זה without unity, there is no nation, and ,Please G-d, for I am Your servant כזה. without a nation, Hashem cannot I am Your servant the son of Your ראש השנה לג: be a king. We achieve this unity by engaging in acts of kindness on Rosh handmaiden, you freed me from my Our rabbis taught: How do we know Hashana and by committing to be shackles. that one must use a shofar? We derive kind people throughout the year. Tehillim 116:16 it from the verse “And you shall sound This is also why there is a minhag, a broken blast.” This verse refers to the The verse seems to have an internal recorded in the Kitzur Shulchan jubilee year. How do we know [that one contradiction. How can we declare Aruch 128:14, to ask forgiveness from must use a shofar] on Rosh Hashana? that we are servants of G-d and at our friends and family before Rosh The verse states “in the seventh month.” the same say that He freed us from Hashana. TheShulchan Aruch, Orach In the seventh month seems extraneous. our shackles? I heard from mori v’rabi Chaim 606:1, writes that we should What is it teaching? That all of the blasts Rav Hershel Schachter shli”ta that ask forgiveness from our friends and in the seventh month should be the same. there is no contradiction. If we want family before Yom Kippur. Asking for Rosh Hashana 33b to be truly free, if we want to release forgiveness before Yom Kippur makes the shackles that bind us, we have to The Gemara not only derives the sense because we want to rid ourselves subjugate ourselves to the service of requirement to use a shofar from the of all of our sins before Yom Kippur. Hashem. shofar of yovel, the ensuing passage If Rosh Hashana is not about our sins, derives some of the laws relating This is why there is an emphasis on why should we ask for forgiveness to how to blow the shofar from the shichrur on Rosh Hashana. Part of the before Rosh Hashana? Perhaps the shofar of yovel. coronation process is accepting upon minhag to ask for forgiveness before ourselves to be the King’s servants, Rosh Hashana serves a different The Maharam Brisk in hisDerashos , to carry out his will. If we want to be purpose. The purpose is to unify us, to (Rosh Hashana 5695) asks: Why are His servants, we can’t be enslaved make sure that each person is whole so many fundamental laws relating to to anything else. We have to allow with everyone else. We are trying Rosh Hashana derived from yovel? He Hashem to remove those shackles. to create a sense of unity in order to answers that one of the key elements coronate Hashem and in order to do of yovel is shichrur, the freeing of May this year be a year when we can that, everyone must put all of their slaves. The shofar symbolizes freedom truly coronate Hashem. May this gripes and grudges behind. and therefore on Rosh Hashana, we Rosh Hashana set a precedent of unity blow the shofar to symbolize that we and chesed for the entire year. May Another way to coronate Hashem is by are free from all that enslaves us. This this Rosh Hashana be a time when freeing ourselves from our desires and perhaps is why the Gemara, Rosh we remove the shackles that bind us from our selfish attitudes. The Torah Hashana 11a, highlights the fact that from truly serving Hashem and may never identifies which instrument Yosef was freed from prison on Rosh we merit that our acceptance of His should be used for the blasts of Rosh Hashana. sovereignty propels us to properly Hashana. The Gemara explains why we perform teshuva and leads to us specifically require a shofar: having a kesiva vachasima tova. Perhaps the minhag to ask for forgiveness before Rosh Hashana serves a different purpose; to make sure that each person is whole with everyone else. We are trying to create a sense of unity in order to coronate Hashem and to do that, everyone must put all of their gripes and grudges behind.

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 Does God Want You To Work At Zappos? Malchuyot Reclaimed

n 2013, online shoe and clothing retailer Zappos decided to fire their bosses — all of them. For Rabbi Joe Hirsch Ia company that touts its mission to Instructor, YU Global “create fun and a little weirdness,” Doctoral candidate, Azrieli Graduate School of even this seemed beyond the pale. The unorthodox move by CEO Tony Jewish Education and Administration Hsieh came as part of a companywide Judaic Studies Faculty, Akiba Academy, Dallas, TX embrace of holacracy, a management philosophy that replaces work teams with “circles.” Employees start or join Amid the rise in bossless workplaces culture should give pause. How do we a circle based on the type of work (including the likes of MorningStar preserve religious authority in an age they want to do, and each circle has a Farms and W.L. Gore and Associates, of workplace parity? Does belief in an “lead link” who is similar to a project the maker of Gore-Tex) comes Almighty suffer when all are mighty? manager with limited authority. In new research that casts doubt And when places of work become holacracy, circle members decide on their efficacy. Researchers at flatter and more flexible, do places their roles and responsibilities in a Northwestern’s Kellogg School of worship seem overly hierarchal series of “governance meetings” and of Management measured the and rigid? The inverse relationship track progress in “tactical meetings.” productivity of traditional “mixed- between man and God means that There are no managers, no chains power” work teams and found that as man’s self-concept grows, God’s of command, no org charts. The tiered groups outperformed flat ones. presence shrinks, crowded out by our workplace is completely bossless. Teams in which everyone has high own expansiveness. This troubling power — like the circles in holacracy dynamic has deteriorated our ability While Hsieh (pronounced SHAY) has — are more likely to experience to pray, study and perform other praised holacracy’s ability to produce elevated levels of conflict, reduced role religious functions — not because faster idea flow and transparency, differentiations, less coordination and the tasks are harder, but because the transition has not been smooth.1 integration, and poorer productivity we have become hardened. For a Approximately 14%, or 210, of than teams with a more defined generation that is perhaps more Zappos’ 1,500 employees found the distribution of power and status.2 outwardly “religious” than any other new management philosophy too The pecking order, researchers in recent history, ours is scrupulously confusing and quit. Workers claimed concluded, is the “universal default for unaware — unswerving in practice, that governance and tactical meetings human social organization,” perhaps but uncertain in purpose. As Rabbi consumed up to five extra hours of one indicator behind the employee Moshe Weinberger has put it, all productivity. It isn’t clear what will defections at Zappos. that is missing from today’s religious happen to 269 ex-managers whose renaissance is the soul.3 As people As Jews worldwide submit jobs were upended by holacracy, grow fonder of their own specialness, breathlessly to the judgement of Yom or how employees can advance in a it becomes harder to experience God- HaDin, the implications of a bossless company devoid of job titles. consciousness in everyday life. On

I wish to dedicate this essay to my family and to the students of Akiba Academy of Dallas, who continue to push me to become a better educator.

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 Rosh Hashanah, the void may even severely inhibit our recitation and appreciation of Malchuyot, the soaring description of God’s sovereignty in the Mussaf Amidah. If we don’t need a boss, then why bother with a king? To that point, we ought to reassess the meaning and message of Malchuyot. While this prayer section records the word “melech” (king) or other permutations some twenty-six times, its genesis appears to be unrelated to kingship of any kind. The Talmud4 records a debate between Rebbi and Rabbi Yosi ben Yehudah over its origins: ּובְקֻצְרְ כֶם אֶת קְצִיראַרְ צְכֶ ם לֹא תְ כַּלֶה ּפְאַת ׂשָדְ ָך ּבְקֻ צְרֶ ָך וְלֶקֶט קְצִירְ ָך לֹא תְ לַּקֵ ט לֶעָ נִי וְלַּגֵר ּתַעֲ זֹב אֹתָם אֲ נִי ה אֱֹלהֵיכֶ ם. ויקרא כג:כב When you reap the harvest of your Land, you shall not completely remove the corner of your field during your harvesting, and you shall not gather up the gleanings of your harvest. [Rather,] you shall leave these for the poor person and for the stranger. I am the Lord, your God. Vayikra 23:22 For Rebbi, the Malchuyot imperative emerges from the juxtaposition of the shofar (Vayikra 23:23) with the preceding description of the laws of pe’ah, the law requiring land owners to allocate a corner parcel of land for the poor to glean. Here, the concluding phrase of “I am the Lord, your God” functions as a prelude to the laws of shofar and its holiday motifs, which follow in the The future is next verse. Rabbi Yosi ben Yehudah reaches a similar conclusion, in your hands. but from a different, if more direct proof text: .University graduate ּובְיֹום ׂשִמְחַתְ Yeshivaכֶ a ם ,Libman ּובְמֹועֲדֵ Miriam יכֶ Meetם ּובְרָ אׁשֵי חָדְׁשֵ כֶם ּותְקַעְּתֶם ּבַחֲצֹצְ רֹת עַ ל a degree in accounting and will עֹֹלתֵ יכֶם with וְעַ ל graduated זִבְחֵיMiriamׁשַ לְמֵיכֶם וְהָ יּולָכֶם לְזִּכָרֹון לִפְ נֵי אֱֹלהֵיכֶם אֲ נִי ה begin her career at Ernst & Young. She is among the 90% אֱֹלהֵיכֶ ם. —of YU students employed, in graduate school or both במדבר י:י within six months of graduation.* With nearly double the On the days of your rejoicing, on your festivals and on your national average acceptance rates to medical, dental new-moon celebrations, you shall blow on the trumpets for and law school and placements at Big Four accounting your ascent-offerings and your peace sacrifices, and it shall be firms, banks and consulting firms, our numbers speak a remembrance before your God; I am the Lord, your God. for themselves. Bemidbar 10:10 Picture yourself at YU. #NowhereButHere By his estimation, the appearance of the same verse, “I am the Lord, your God” alongside the silvered trumpets (which functioned much like the shofarot of then and now) is the basis for reciting Malchuyot on Rosh www.yu.edu | 212.960.5277 | [email protected] Hashanah. Remarkably, neither Rebbi nor Rabbi Yosi *Career Center Survey, 2013/2014 traces the origins of Malchuyot to a verse that mentions www.yu.edu/enroll

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 Sharing of resources is mandated by Seen this way, Malchuyot is an R. Yosef Albo Sefer Divine order, but ultimately sustained attempt to reaffirm our faith in God HaIkarim 1:4, notes by human choice. One person — not — not simply as our sovereign, but an organized group or central office as an organizing force in our lives. that the three additional — orchestrates an entire movement. By declaring God as the ultimate blessing in the Mussaf A similar dynamic is at work with authority, we become His direct Amidah represent the the chatzotzrot, the clarion call that reports, charged with executing in Biblical times summoned the a business plan for humanity. three most fundamental nation (for travel, war or holidays) Commandments are opportunities, principles of faith. and in subsequent eras impassioned not just obligations. Tradition is a the people (during public fasts or toolkit for leading inspired lives. As Malchuyot represents other national crises).5 Here, too, the Melech, God is not concerned belief in God — that one individual (the kohen) literally with power, but influence — creating God is the King of the becomes an instrument for mass the possibility that we, and others change — in the people’s location, around us, will lead lives of nobility, Universe. dispositions or beliefs. Be they righteousness, and consequence Zichronot is about technical or transcendent, the trumpet — “to perfect the universe through blasts emanate from a central figure, the Almighty’s sovereignty.”6 At the reward and punishment. a single voice whose sound echoes moment that our vision aligns with Shofarot is about Torah inside a community chamber. As the God’s, we move toward a “bossless” backdrop for Malchuyot, both sources religious experience in which there min HaShamayim, that demonstrate the extent to which is no pressing need for external the Torah is Divine. This an empowered individual can stir management or controls, no artificial is why it begins with a communal consciousness. lines between rules and response. In a world of , there is total That seems to be the conclusion of Malchuyot discussion about the cohesion between the will of God and researchers in the aforementioned the will of man. We accept the premise revelation at Sinai. Kellogg study, who reported a strong of Divine authority and human correlation between mixed-power fragility, and appreciate how God the word melech, even overlooking the teams and success rate when projects stands at the center, beckoning us to ten themed verses that appear within involved complex tasks. Work that move closer to it. the Malchuyot section itself! Could requires lots of coordination or this be an indication that the opening interdependence among colleagues is Notes act of this holiday troika (Malchuyot, best tackled using the straight lines of 1. Rachel Emma Silverman, “At Zappos, Zichronot, and Shofarot) is about more hierarchy rather than the round circles Banishing the Bosses Brings Confusion.” Wall than just monarchy? of, say, holacracy. When it comes to Street Journal, 20 May 2015. A wider view of these two sources the nuanced act of mobilizing large 2. Adam Galinsky, “The Path to Glory Is reveals another commonality beyond groups of people, power prevails. Paved with Hierarchy: When Hierarchical Differentiation Increases Group shared language. Both the passage Performance of the team is enhanced by clear leadership design, not Effectiveness.”Psychological Science, 23:6 of pe’ah favored by Rebbi and the (2012): 669-677. selection of the chatzotzrot preferred strangled by it. Decisive action at 3. Moshe Weinberger, “All That is Missing is by Rabbi Yosi show communal the top flows down to the bottom, providing the clarity, consistency the Soul.” Klal Perspectives, (Spring 2015): frameworks organized around a 5-9. and occasional control needed to central figure. The social welfare of 4. Talmud Bavli, Rosh Hashanah 32a. pe’ah is channeled through a land move people forward. If the Zappos owner (think Boaz in the story of experiment is any indication, more 5. See Masechet Ta’anit, chapters 2-3. Megillat Rut) whose individual people would gladly live with the 6. Aleinu prayer. priorities (compassion, selflessness, authority of having a boss than the justice) shape communal practices. aimlessness of having none.

22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 Two Gifts to Give Your Children this Rosh Hashana

hroughout the liturgy on the Yamim Noraim we refer to Hashem as “Our Father.” We Shira Heller Ttalk to Hashem as Avinu Malkeinu, Assistant Director for Professional Development, the father who is also the king. We YU School Partnership appeal to Hashem’s fatherly side when we look for Hashem to act ke’rachem av al banim — we ask that Hashem Shira Loewenstein be forgiving to us as parents are to Associate Director for Teaching and Learning, their children. The gifts we can give YU School Partnership our children this Rosh Hashanah are the same as those we are asking Hashem to give all of us as He tallies olds need to be seen so they will not bored “whatever” while burying their the cheshbon (calculation) of our lives. climb walls. But I have also found that passion, resentment, or fear below. A The Jewish calendar has many more seven, ten, and thirteen year olds need middle-schooler can laugh to cover scheduled opportunities for cheshbon to be seen just as they also need their embarrassment or hurt feelings. A hanefesh (introspection) than we have private nooks and crannies. They need disrespectful kindergartener might as parents. We can take advantage of the encouragement and validation that actually be overtired or hungry. this time of year for the reflection that comes from our best attention to their Children count on us, as teachers and will help us learn and grow as parents. efforts. They need the safety that comes parents, to see beneath the surface to The parent-child relationship is only from the belief that their teacher sees who they are and how they feel on the one paradigm of a caring, nurturing them, knows them. Mutual trust grows inside. When Yonah runs to Tarshish relationship. Though Rosh Hashana from this security. When all children feel rather than doing what is asked of offers the metaphor ofav al banim, it seen, they are released to work. him, Hashem doesn’t label him as is also an important time to reflect on Ruth Charney, Teaching Children to the “rebellious prophet.” Hashem all of our meaningful relationships. Care digs deeper, throwing him into the The gifts we may offer our children When we work with teachers, we mouth of a fish, covering him with a may also be needed by others in our often talk about the importance kikayon until Hashem and Yonah both lives. Consider how a parent, spouse, of getting to know our students. understand the reason for Yonah’s sibling, or friend might benefit from Like all people, children have an rebellion. It is only then that Hashem these gifts as well. intense desire to be seen, known, can teach Yonah the importance of and understood. No child wants to his mission so that Yonah can grow Gift #1: See Them as They be “the one in the blue shirt” or “the into the prophet that Hashem wants Are one with the curly hair.” Children him to be. It is our duty as parents and are complex, and each child has teachers to scratch beneath the façade Developmental studies tell us that characteristics that make him unique our children present to really “see” five year olds need to be seen so that and different from the child sitting what might be hiding just beneath the they can be free to venture off, leaving next to him. Sometimes, a child can be surface. Then, we, too, can teach our the enclosure of the teacher for new camouflaged by misleading behavior. children to be the type of people we experiences to play and work. Six year A teenager can shrug and murmur a want them to be.

23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 Hashem provides another model beyond a student’s answers to how for us. We know from Yirmiyahu he might be answering a question or The Judgment of Yishmael that Hashem “explores the heart and what he might not be saying. Getting One of the messages of the Torah examines the inner spaces” (17:10). to know each child individually takes reading for Rosh Hashanah As teachers and parents, we have time and strategy. Looking at the emerges from the episode an obligation to engage constantly general picture of a child often leaves involving Yishmael’s expulsion in getting to know our children — out the most important details. from his home. The Talmud especially their hearts and their In our tefilla on Rosh Hashana, we comments on why God listened inner spaces. Though it is something recite Unetaneh Tokef. We say: to Yishmael’s prayers: we ought to do every day, our daily וא”ר יצחק אין דנין את האדם אלא לפי וכל באי עולם יעברון לפניך כבני מרון, כבקרת observations are not sufficient. The מעשיו של אותה שעה שנאמר כי שמע רועה עדרו מעביר צאנו תחת שבטו כן תעביר rush of daily life may cause us to focus אלהים אל קול הנער באשר הוא שם. ותספור ותמנה ותפקוד נפש כל חי. on whether a child has said please and ראש השנה טז: thank you, whether the table has been All mankind will pass before You like cleared, or the homework completed. members of the flock. Like a shepherd R. Yitzchak stated: a person is Ensuring that children meet the pasturing his flock, making sheep pass only judged based on his [state of] benchmarks of family and school life under his staff, so shall You cause to pass, actions at the current moment as it can be consuming and we may come count, calculate, and consider the soul of states: Because God heard the voice to neglect their inner selves. It might all of the living. of the child where he is [now.] be hard to take the time to reflect Hashem is assessing us constantly Rosh Hashanah 16b upon what type of person she actually throughout the year, hoping to see our Despite the fact that Yishmael and is, and what her needs are at this stage growth. Nevertheless, Rosh Hashana his children were destined to sin, in her development. serves as a special time for a holistic God judged Yishmael based on Rosh Hashana is a time to look deeply. review; a time that Hashem uses to his current state and didn’t look As we complete our own cheshbon focus on each person — one by one into his future actions. This is an hanefesh, examine our own souls, we — to see us as we are. Though our important lesson to keep in mind must also turn to our children. Parents powers of perception are infinitely as we embark on the teshuva should reflect on their children’s poorer — Rosh Hashana and year process. strengths and challenges. We must round — we can follow Hashem’s take a step back from our daily example and turn extra attention to grade experience in the lunchroom parenting duties to reflect on the inner each child, one by one. may or may not shape the way she acts workings of each of our children. in her fifth grade Mishnah class. Sara What will you see when you are really Gift #2: Allow Them to might have changed over the summer, looking deeply? Change or she might look very different in For teachers, the beginning of the year the classroom than she does in the As teachers, we often interact lends itself to this kind of exploration, lunchroom. Rambam teaches: with children who are not in our and many teachers devote a great אמש היה זה שנאוי לפני המקום משוקץ classrooms. We see them in the deal of time to ice breakers and ומרוחק ותועבה והיום הוא אהוב ונחמד קרוב hallway or at lunch. We might even community-building activities. We וידיד. .have taught an older sibling of theirs encourage teachers to go further and רמב”ם, הלכות תשובה ז:ו From these cursory interactions it is ask students about their hopes and easy to make a snap judgment about fears about the current school year. Yesterday this person was hated a child. At the beginning of the year, We want teachers to inquire about before God, defamed, cast away, and when these children have made their how individual students learn best, abominable; today, he is beloved, way to our classrooms, we are often what their favorite activities are, and desirable, a favorite and a friend.” working hard to debunk those “first what makes them feel excited about Rambam, Hilchot Teshuva 7:6 impression” stereotypes. What we school. We ask teachers to listen know about Sara from her fourth- In a moment, everything can change.

24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 Seldom do we think more about minded child would “forget his head would like them to acknowledge yours growth, change, and teshuva than if it weren’t attached to his neck” in turn. Brene Brown devotes an entire we do during this time of year. Our long after he develops a new sense chapter to her book Daring Greatly to belief in our ability to change is central of responsibility. A disorganized parenting. In it she writes “I’ve sworn to what makes the Yamim Noraim child who now keeps a tidy room off the good-bad parenting dichotomy meaningful. In fact, as we change and may retain her reputation for being simply because on any given day you improve ourselves, we actually change sloppy. A child who has outgrown could file me under both good parent who we are. When we look at our his selfishness may still constantly and bad parent, depending on your own children, we see that they are not be given meaningful glances and perspective.” She then goes on to talk only bigger, more articulate versions reminded to share. about what really matters in parenting: of their younger selves. They have At this time of year, when as a engagement. “Are we paying attention? become different individuals — more community we are focused on Thinking through our choices? Open generous, thoughtful, and complex teshuva, we must not only remember to learning and being wrong? Curious — than the toddlers they once were. that people can change. We need to and willing to ask questions?” Just Rabbi Dr. Abraham J. Twerski tells allow that change by embracing and as we would like Hashem to see who a story about an alcoholic who said, accepting it as a new reality. We learn we are today and what we are doing “The man I once was, drank. And in the Mishna that it is forbidden right now, we need to do the same the man I once was, will drink again. to taunt a ba’al teshuva with tales for our children. We need to treat our If I ever go back to being the man I children as the flexible people that of his past misdeeds (Baba Metzia once was, I will drink again.” He is 4:10). All the more so we should not they are, capable of changing for the describing transformational change unintentionally force our children into better. Just as Hashem saw the true in which an old identity is cast aside roles that they have cast off. Just as we Yonah and offered Yonah multiple in favor of a new one. As adults, want Hashem to allow us to turn over opportunities to show his true self transformational change is difficult a new leaf, we must allow our children and to change his ways, we must offer and rare. For children, it is a natural to reinvent themselves as their the same to our children at home part of growing up. identities mature and develop. and in school. We should dedicate And yet, children are often held back time during these Yamim Noraim Through these two gifts, it is possible from change. If we are successful in to emulate the true reflection that that you will change who you are as our first gift, of seeing and knowing Hashem offers us and make a deep a parent, a child, a spouse or a friend. our children, we may fall into the cheshbon hanefesh of ourselves as Jews Just as you have acknowledged the trap of expecting them to stay that and as Jewish parents. changes made by those you love, you way. We may still say that an absent-

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 Strive for Perfection but don’t be a Perfectionist

s we approach the Yamim Noraim — the High Holidays — the themes of teshuva and Chaim Nissel, Psy.D. self-improvementA are on everybody’s University Dean of Students, Yeshiva University mind. It seems that every year, we dutifully beat our chests and recite the same Al Cheits, but are these actions getting us where we want to in great detail expands the sequence sources that seem to imply that be? Though we remedy some of our listed by R. Pinchas Ben Yair (Avodah spiritual perfection is unattainable for sins, it seems that there are always Zara 20B)1 for attaining this perfect mortals. From the outset, our world new ones to atone for and spiritual service of Hashem. Ultimately, in the was created with inherent spiritual challenges to meet. Where does our final stages, all of a person’s actions pitfalls, and sin is almost inevitable. yearly mandate of self-improvement and intents, physical and spiritual, Kohelet clearly tells us: lead us? Are we expected to achieve כי אדם אין צדיק בארץ אשר יעשה־טוב ולא are purely for the sake of Heaven and perfect spirituality? יחטא. culminate with an almost complete קהלת ז:כ negation of the physical and complete Strive to be Perfect attachment to Hashem. For there is no righteous man on earth In a similar vein, on Yom Kippur, the One doesn’t have to go beyond the who does good and does not sin. holiest day of the year when spiritual first sentence of Rav Moshe Chayim Kohelet 7:20 strivings find their fullest expression, Luzzatto’sMesilat Yeshrim for one we divest ourselves of our physical Given these conditions, humans approach. Rav Luzzatto (known as the trappings and liken ourselves to could not withstand a world guided Ramchal) writes: angels. According to the Rama (O.C. solely by midat hadin, absolute justice, one of the reasons we wear which demands perfection and ,(610:4 יסוד החסידות ושרש העבודה התמימה הוא .white on Yom Kippur is “dugmat swift punishment for any infraction שיתברר ויתאמת אצל האדם מה חובתו malachei hashareit” — to be likened Therefore Hashem partneredmidat בעולמו ולמה צריך שישים מבטו ומגמתו בכל to angels. We also recite “Baruch harachamim (compassion) with midat אשר הוא עמל כל ימי חייו. shem k’vod Malchuto leolam va’ed” hadin (absolute justice) to create the מסילת ישרים, פרק א world (Rashi, Bereishit 1:1). The foundation of true piety and the root aloud during the Yom Kippur service of perfect service of Hashem are formed because, as the Mishnah Berurah In Vayikra, the verse states: (619:2) explains, “This is the song of אֲׁשֶ ר נָׂשִ יא יֶחֱטָ א; וְעָׂשָה אַחַת מִּכָל מִ צְ וֹת ה’ by a person’s clarifying and verifying to himself what is his obligation in his angels and on Yom Kippur, Jews are אֱֹלקָיואֲׁשֶ ר לֹא-תֵעָׂשֶ ינָה,ּבִׁשְ גָגָה--וְאָׁשֵ ם. compared to angels.” Is our demeanor ויקרא ד:כב world and toward what goal he should direct his outlook and ambition in on Yom Kippur indicative of what our everything he strives for during all the lifetime goal should be — to achieve When a ruler sins, and commits one days of his life. “angelic” spiritual perfection? from among all the commandments Mesilat Yesharim Chap. 1 of Hashem that may not be done — But We Can’t be Perfect unintentionally — and becomes guilty. The Ramchal delineates what our Vayikra 4:22 outlook and ambition should be and On the other hand, there are countless

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 The S’forno suggests that this verse begins with the term “asher nasi yecheta” — when a ruler sins — implying that committing sin is inevitable, because all people, even our leaders, are going to sin. The Talmud in four instances2 discusses cases that factor in human failings. One example is the discussion (Kiddushin 54a) of whether the kohein may derive personal benefit from thebigdei kehuna, the priestly garments. After the kohein has completed the Temple service, he cannot immediately remove the holy garments but must walk to the designated changing area. The Talmud posits that perhaps there is a problem that during this time, he is wearing the holy clothing merely to protect his body and not for the Avodah, the holy Temple service. The Talmud responds that this is not a problem because “Torah lo nitna lemalachei hashareit” — The Torah was not given to ministering angels. The Torah was designed for human beings and takes into account our imperfections and physical needs. From these teachings, one may draw the conclusion that spiritual perfection is unattainable and despite our greatest attempts, it is beyond our reach. Should this leave us paralyzed or even despondent? If we can’t achieve perfection, what’s the point of trying?

Pitfalls of Perfectionism

Perfectionism is commonly defined as a refusal to accept The future is now. any standard short of perfect. People who are prone to perfectionistic thinking do not accept any failings on Enroll today. the road to achieving their goals, and their fear of failure Women’s Open House and Israel Fair leads to great distress. They typically engage in “all or Sunday, November 15, 2015 nothing” thinking and evaluate their performance in black Stern College for Women and white terms. Perfectionists cannot move beyond Sy Syms School of Business any shortcomings and begin to view themselves and the Beren Campus whole enterprise as a failure. In a sense, perfectionists set themselves up for failure because achieving their expected Men’s Open House and Israel Fair lofty accomplishments without any setbacks is often Sunday, November 22, 2015 Yeshiva College impossible. The anxiety that perfectionists experience Sy Syms School of Business about making mistakes leads to procrastination and Wilf Campus avoidance and may hold them back from ever achieving RSVP at www.yu.edu/open-house success.3 This mindset can manifest itself in any realm of a person’s life but is primarily experienced with the issues a person cares most about. This can include religious observance, www.yu.edu | 212.960.5277 | [email protected] and many perfectionists expect their religious behaviors to be 100 percent unwavering, with no setbacks. Once www.yu.edu/enroll

27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 they have sinned at all or achieved 1. Optimalist vs. less than the unrealistically high Perfectionist5 Rabbi Yaakov Yisrael standards they’ve set for themselves, Kanievsky they perceive total failure. They Alongside the perfectionist is the then turn a negative behavior into a optimalist. Both may have equally negative identity. They cannot say, high ambitions and both will try “I am basically a good person with to avoid failure. However, whereas behavior I must correct.” Rather perfectionists intensely fear failure they say, “I am a total failure, a bad and setbacks, optimalists recognize person and a bad Jew.” This train of that there will be ups and downs thought is sometimes followed by on the way to achieving their goal. “How can I stand before Hashem to An optimalist has a healthy attitude daven or learn when I am a sinner?” toward failure, namely that all humans The overwhelming guilt leads to make mistakes, and that is OK. A their feeling empty and worthless, success that was arrived at after a Rabbi Yaakov Yisrael Kanievsky, which can then lead to feelings of series of difficulties is as much a known as The Steipler or The despair.4 The destructive guilt which success, or perhaps even greater a Steipler Gaon (1899–1985), was perfectionists experience does not success, than one that was setback- a rabbi, Talmudic scholar, and lead to their improving themselves, free. As King Shlomo said: posek (“decisor” of Jewish law). but rather leads them to becoming He was born in the Ukrainian town of Hornostaypil, from which his ּכִי עׁשֶבַ יִּפֹול צַּדִ יק וָקָ ם. משלי כד:טז paralyzed and paradoxically being unable to correct the sinful behavior. appellation, “the Steipler”, was later A righteous person falls seven times and derived. Having progressed rapidly Earlier we mentioned the paradox rises. and gained a reputation as a talmid of striving for spiritual perfection on Proverbs 24:16 chacham, around the age of 19 he the one hand and the impossibility was sent to set up a branch of the of achieving such perfection on This is not arasha who sins — it’s yeshiva in Rogochov. However, the the other. For one who has a about a tzaddik who learns from his Bolshevik Revolution was in full perfectionistic outlook on his or her sins. Despite multiple failings, he swing and Rabbi Kanievsky was religious behavior, Rosh Hashanah gets up immediately and rights his conscripted into the Red Army. In and Yom Kippur can be particularly improper behavior and is still referred spite of the harsh conditions, he challenging. Remorse, which is a to as a tzaddik. continued to strictly observe all the mitzvot. In 1934, he moved to necessary step in the teshuva process Rav Yaakov Yisrael Kanievsky, known Israel, settling in Bnei Brak, where (Hilchot Teshuva 2:2), becomes as the Steipler, writes about life’s his brother-in-law Rabbi Avraham destructive guilt. Even though spiritual ups and downs:6 Hashem is the benevolent God who Yeshaya Karelitz (the Chazon Ish) had already been living for a year לכן אין מה לפחד אלא יבין בדעתו שכך הוא has compassion on the individual, the and a half. For many years he was טבע האדם וסדר חייו שפעמים יש עליות perfectionist cannot have compassion head of two yeshivas there. Though ופעמים ירידות, וכמעט בלתי אפשרי להחזיק on himself or herself. ,known as a world-class scholar מעמד במצב נעלה ומרומם בתמידות. ובאמת, Rabbi Kanievsky shunned publicity יותר מזה הוא, שאי אפשר לאדם להגיע The following concepts can help ,and lived in humble surroundings לעלייה יותר גדולה בלי ירידה. people struggling with all types of perfectionism, and most certainly Therefore, there is nothing to fear. But teaching, writing and devoting those struggling with the religious understand that this is human nature himself to Torah and good deeds. variety of perfection at this time of and the pattern of life, that there are at The Steipler is most well-know year. times ups and at times downs. And it for his Kehillot Yaakov, a prolific analysis of most volumes of the is almost impossible to withstand high Talmud. and exalted status constantly. More than that, it is impossible for man to achieve Adapted from Wikipedia

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 even greater heights, without some should remove the Satan from in front Each and every person has merits and downward movement. of us and from behind us. We request sins. A person whose merits exceed one’s that Hashem remove the Satan from sins [is termed] righteous. A person 2. Productive vs. Destructive “in front of us” to prevent us from whose sins exceed one’s merits [is Guilt sinning. But why do we need to ask termed] wicked. If [one’s sins and merits] Hashem to remove the Satan from are equal, one is termed an in-between When setbacks do occur, guilt and “behind us?” Perhaps it’s because after (Beinoni).” remorse are necessary components of the sin, the Satan tries to distance Teshuva 3:1 us from the proper behavior with the teshuva process and the distress Rambam further describes how one destructive guilt. Rather than healthy experienced motivates us to change should perceive oneself: and improve. But this can only occur reflection which can empower one to לפיכך צריך כל אדם שיראה עצמו כל השנה if the guilt experienced is productive improve, destructive guilt generates a כולה כאילו חציו זכאי וחציו חייב. guilt. Destructive guilt, on the other sense of ye’ush (despair). This causes הלכות תשובה ג:ד hand, effectively blocks teshuva and one to feel that all is lost and that he or leads one to give up trying to improve. she cannot get back on track. Therefore a person should always consider oneself as equally balanced An example of this difference can The Steipler also writes about between merit and sin. 7 be seen in the way we diet, and destructive guilt: Teshuva 3:4 many who have tried dieting have ואולם האדם אשר נכשל בחטא ... ומרגיש experienced this destructive guilt. Why should one picture oneself as רגשי אשמה עד כדי שיעסיקו את מחשבותיו There are two distinct emotional a beinoni, as being in the middle? כל היום, וכל הזמן הוא עושה חשבונות מדוע reactions one may have after eating Perhaps if one imagined oneself as a ועל מה קרה ככה וכדומה, ואינו יכול לרכז a “forbidden” cookie while on a rasha, one would more strongly feel מחשבתו, ואינו לומד ומתפלל כראוי כיון diet. One might feel remorseful and the need for teshuva? The answer שמחשבתו טרודה ואינו נותנת לו שום מנוחה consequently refrain from having is that when someone experiences — ידע שאין זה רצון הבוי’’ת, ואין זה אופן the second cookie. This is healthy himself as a rasha, the chances of הראוי להשתמש בכוח זו. guilt, and the likelihood is that one improving actually diminish. One is When a person sins ... and he is wracked will be back on track with the diet. more likely to give up and say “What’s with guilt all day, and he constantly But if one feels so upset about eating the point? I am too far gone to return; questions why and how this occurred and the cookie and thinks in an “all or all is lost.” The individual experiences the like, and he cannot concentrate and nothing” mindset, the dieter will a break in his or her relationship cannot learn and pray as usual because convince himself or herself, “It’s with Hashem and feels there is no he is obsessed with these thoughts and hopeless. What’s the point in trying way back. Hence the proper self- he cannot find any rest, He should know to diet? I failed my diet; I might as assessment is that of a beinoni who this is not what Hashem desires and this well eat another three cookies.” This is says, “I acknowledge the good that I’ve is not the proper function of guilt. destructive guilt. done and I have significant merits and The Steipler’s advice for a person unique talents that I can feel proud of. When we fall short of any overcome with unremitting guilt is I also have sinned and done terrible undertaking, we have to acknowledge to designate a short period each day, things for which I feel awful and must that we made a mistake, and we can “such as 15 minutes,” to contemplate do teshuva.” then continue moving toward our his sins and feel remorse. He should goal. Not only must one avoid the not, however, think of his sins while perfectionist’s fear of failure and the Rambam in describes learning Torah or praying, because Hilchot Teshuva pitfall of “all or nothing” thinking three categories of people: these activities need to be done described above; the perfectionist should also try to cultivate a healthy כל אחד ואחד מבני האדם, יש לו זכיות .b’simcha, with joy .sense of self ועונות. מי שזכיותיו יתירות על עונותיו, צדיק. Every night at Maariv, in the ומי שעונותיו יתירות על זכיותיו, רשע. מחצה paragraph beginning with למחצה, בינוני. Hashkeveinu,” we say “Vehaser satan“ הלכות תשובה ג:א melifanenu u’meachareinu” — Hashem

29 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 3. Realistic Self-Assessment Toward a Lasting Spiritual to attain the greatest heights possible. vs. Superhuman Expectations Perfection But as much as we would like the path between where we are spiritually Underlying a perfectionist’s fear of The Talmud Shabbat( 55b) recounts holding today and where we want to go failure is often a deficiency in self- that there were actually four people to be in a straight line, it will likely not esteem. The individual who lacks who never sinned: Binyamin the be — and that is OK. The process and an overall sense of self-worth and son of Yaakov, Amram the father of the direction in which we are moving personal value may feel “I can only Moshe, Yishai the father of David, matter more than the end result. As be successful by achieving, without and Calev the son of David. These long as we keep the goals of spiritual any mistakes or setbacks. A truly individuals were spiritual giants who perfection in view and use its guiding competent, worthwhile person warrant our admiration and deepest principles to help us navigate, we will would have gotten it right the first respect. Yet others, such as the always be on the right track. time.” Working on self-esteem Avot, Moshe Rabeinu and Aharon Notes involves realistically recognizing Hakohein, who by tradition did sin, ת”ר: ונשמרת מכל דבר רע - שלא יהרהר אדם .our accomplishments and failings are deemed our greatest role models 1 ביום ויבוא לידי טומאה בלילה. מכאן א”ר פנחס בן יאיר: תורה מביאה לידי זהירות, זהירות מביאה לידי while holding on to the notion of our and occupy the highest levels of זריזות, זריזות מביאה לידי נקיות, נקיות מביאה לידי inherent goodness and potential. We esteem as foundational leaders of our פרישות, פרישות מביאה לידי טהרה, טהרה מביאה ,must remember that we are children nation. As Rabbi Zevulun Charlop לידי )חסידות, חסידות( ]קדושה, קדושה[ מביאה לידי of Hashem and just as parents Dean Emeritus of RIETS, explained,8 ענוה, ענוה מביאה לידי יראת חטא, יראת חטא מביאה accept their child with his or her these four did not sin because they לידי )קדושה, קדושה( ]חסידות, חסידות[ מביאה לידי רוח הקודש, רוח הקודש מביאה לידי תחיית המתים imperfections, Hashem accepts us did not step out of their comfort even when we are off track. zone to overcome life’s challenges. Our Rabbis taught: The words, Thou shalt keep It is those who take risks to lead and The Rebbe Menachem Mendel Mi- thee from every evil thing, mean that one should inspire others who will inevitably not indulge in such thoughts by day as might Kosov writes an incredible insight in make mistakes and sin, but will lead to uncleanliness by night. Hence R. Phineas the Sefer Ahavat Shalom to Parshat also continue to reach even greater b. Jair said: Study leads to precision, precision V’Zot Habrachah (pg. 330). The leads to zeal, zeal leads to cleanliness, cleanliness heights. Being able to look back on Mishnah in Pirkei Avot (4:1) says leads to restraint, restraint leads to purity, purity a life devoid of sin is undoubtedly “Aizehu ashir? Hasameach b’chelko” leads to holiness, holiness leads to meekness, a lofty goal, but perhaps sinning, meekness leads to fear of sin, fear of sin leads to — Who is considered rich? One overcoming that challenge, and saintliness, saintliness leads to the [possession of] who is happy with his portion. While continuing to rise up is even greater. the holy spirit, the holy spirit leads to life eternal. the traditional understanding is (Soncino Translation) Our most exalted leaders provide us regarding physical possessions, being with a more realistic depiction of what 2. Berakhot 25b, Yoma 30a, Kiddushin 54a, and happy with what you own, the Rebbe Meilah 14b. our spiritual journey will look like, Mi-Kosov says this is also true with detours, disruptions and all. 3. Flett, G. L. and Hewitt, P. L. (2014), spiritual matters. When one feels A Proposed Framework For Preventing depressed over a sin or a lapse in So, where should a lifetime of self- Perfectionism And Promoting Resilience And behavior and is feeling that all is lost, improvement lead? Most definitely in Mental Health Among Vulnerable Children he should recognize and acknowledge the direction of spiritual perfection. And Adolescents. Psychology in the Schools 51: 899–912. the portion of mitzvot and good deeds As Chazal say: that he has. “Sameach b’chelko” — Be 4. B.A. Fedewa et al. (2005), Positive and /negative perfectionism and the shame כל אחד מישראל חייב לומר “מתי יגיעו מעשי happy with your portion, meaning guilt distinction: adaptive and maladaptive למעשי אבותי אברהם יצחק ויעקב.” your collection of accomplishments, characteristics. Personality and Individual .Differences 38 1609–1619 תנא דבי אליהו, פרק כה and be content. The Rebbe Mi-Kosov Every Jew is obligated to say “When will goes as far as to say that even while 5. In The Pursuit of Perfect, Tal Ben-Shahar one is experiencing guilt, one should my actions reach those of my forefathers devotes pages 7-36 to develop this topic. sustain one’s happiness and in this — Avraham, Yitzchak and Yaakov?” 6. Eitzot V’Hadrachot, Aliyot Veyeridot pg 76. manner better serve Hashem. Tanna D’bei Eliyahu, chapter 25 7. Eitzot V’Hadrachot, Rigshei Ashamah, pg. 86. We must aspire to reach the level of the Avot and continually work on ourselves 8. Personal communication.

30 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 Fulfilling A Mitzvah When It Isn’t a Mitzvah

abbi Chaim Yaakov Rottenberg (1909-1990) served as the Chief Rabbi Rabbi Richard Weiss, M.D. Rof the Chareidi community in Adjunct Assistant Professor of Biology, Stern College Paris, where he was instrumental in For Women • Rabbi, Young Israel of Hillcrest establishing Jewish education and creating kashruth standards. During the Holocaust, Rabbi Rottenberg and dismantled it immediately after to a woman if she performs them.3 reportedly defied the Nazi regime nightfall, which, he felt, allowed the The situation of a potentially life- by building a sukkah while he was in minimal environment necessary to threatening consequence is, however, concentration camp. He constructed fulfill the mitzvah without excessive fundamentally different than simply a sukkah of some form prior to the fear. Their discussion also focuses on being exempt. Rabbi Yosef Engel onset of Sukkot, ate a k’zayit of bread the appropriateness of constructing presents a difference of opinion — a minimum volume to fulfill the a sukkah with the clear intent to regarding situations of “annus” mitzvah but a relatively substantial dismantle it during Yom Tov, which is where a person is unable to perform amount in a concentration camp normally a prohibited activity on Yom a mitzvah due to circumstances — and immediately dismantled the Tov. beyond his/her control.4 One sukkah to avoid being caught by the What is not addressed specifically, example he refers to from the Nazis and potentially be put to death. Talmud involves a man who was Rabbi Yitshak Zilberstein, an eminent though the issue is raised by Rabbi Zilberstein, is whether one can fulfill never circumcised due to his two rabbinic authority in Israel and son- elder brothers dying as a result of in-law of the late Rabbi Shalom Yosef a mitzvah in a situation where one is categorically exempt. In particular, the circumcision procedure. That Elyashiv, discusses Rabbi Rottenberg’s case, as Rabbi Dr. Lord Immanuel incredible sukkah, and records the when the potential exists that attempting to fulfill a mitzvah may Jakobovits explains, refers to the perspective Rav Elyashiv shared with genetic condition of hemophilia.5 him.1 The focus of those discussions result in a threat to one’s life, would proceeding with implementing Due to the potential complication is the questionable validity of a of uncontrolled bleeding, this sukkah structure built under the the mitzvah be credited as a mitzvah? It is true that at times condition prevents a person from conditions Rabbi Rottenberg faced. performing the mitzvah of milah due Due to its inherent lack of standing one is technically exempt from performing a certain mitzvah, yet to the life-threatening consequences. for any real period of time, and the The debate Rabbi Engel presents, environment of fear that existed one is definitely credited if one does so in spite of the exemption. The based on a dispute between Rashi resulting in the inability to properly and Rabbeinu Tam, is whether for basic idea is that of “aino metzuveh “live” in the sukkah, are two factors such an individual, the mitzvah of v’oseh” — one who is not mandated that may invalidate the halakhic milah is non-existent or whether the integrity of a sukkah. Rabbi Elyashiv to perform a mitzvah but does so voluntarily. The Talmud explicitly mitzvah persists while the person is is quoted by Rabbi Zilberstein as 2 technically exempt from performing describing that Rabbi Rottenberg assigns reward for such a fulfillment. Certain mitzvot which, for it. Rabbi Engel suggests that the assembled the sukkah just before first perspective is based in part on sunset at the beginning of Yom Tov example, women are technically exempt from, are clearly credited the notion that G-d only obligates

31 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 individuals in mitzvot which are realistically possible to The Mitzvah to Eat Chametz on Pesach in perform. If that pre-condition is absent, then G-d never Bergen Belsen directed that mitzvah to that individual in that situation. Interestingly, he suggests a difference betweenmitzvot bein adam Lamakom and mitzvot bein adam lachaveiro, where in the former G-d never has an interest in obligating the person if it is not feasible. Thus, according to this view, the mitzvah of milah in cases of potential life-threatening consequences does not exist as a mitzvah at all. In the latter, however, where the benefit of the mitzvah for another person can still be accomplished, the mitzvah exists, albeit with an exemption. The implication of this fundamental disagreement regarding onnes and mitzvot, posits Rabbi Engel, is that according to the first view, performing a mitzvah in a case ofannus when one’s life may be threatened, accomplishes and fulfills This prayer was compiled by Rabbi Yissachar-Bernard nothing as no mitzvah actually exists in the Torah for Davids who, prior to World War II, served as Chief this person. It is as if a person performed some act that Rabbi in Rotterdam, Holland. During the war, he has no religious origin or significance. According to the and his family were transferred to the Bergen-Belsen second view, the performance of the mitzvah would be concentration camp. On Pesach in Bergen-Belsen, credited and can be of religious significance, in spite Rabbi Davids instructed his fellow prisoners to of the absolute exemption to do so in a potentially life eat chametz due to the Jewish principle of pikuach -threatening situation. nefesh—the paramount rule that preserving life takes As Rabbi Yair Hoffman writes in reference to Rabbi precedence above all other commandments. During Rottenberg’s act of courage in attempting to fulfill the the clandestine Pesach seder held at Bergen-Belsen, mitzvah, “ours is not to question the dedication ….of the rabbi recited the regular blessings for matza, but those…who gave their all to fulfill Hashem’s mitzvos then added the above prayer for the specific situation. during those times…”6 That remarkable act does, however, serve as a basis from which to analyze the fulfillment of אבינו שבשמים, הנה גלוי וידוע לפניך שרצוננו לעשות רצונך ,mitzvot under the potential of life-threatening conditions ולחג את חג הפסח באכילת מצה ובשמירת איסור חמץ, אך על .several aspects of which Rabbi Hoffman himself addresses זאת דאבה לבנו שהשעבוד מעכב אותנו ואנחנו נמצאים בסכנת One very practical application I wish to present involves נפשות. הננו מוכנים ומזומנים לקיים מצותך ‘וחי בהם ולא on Yom Kippur. It is not uncommon for an שימות בהם’ fastingוליזהר מאזהרתך: “הִּשָמֶ רלְָך ּוׁשְ מֹר נַפְׁשְָך מְ אֹד”’ individual who is instructed by a physician to not fast )דב’ ד:ט(, על כן תפלתנו לך שתחיינו ותקיימנו ותגאלנו במהרה, on Yom Kippur to persist in fasting despite medical לשמור חוקיך ולעשות רצונך ולעבדך בלבב שלם, אמן. Heavenly Father, it is apparent to You that our will is to advice. Assuming that the medical restriction on fasting do Your will and to celebrate Passover by eating matzah is based on a real potential for the person to develop a and by refraining from chametz. But on this our hearts life-threatening complication, would fasting result in a are distressed, because the oppression prevents us [from fulfillment of the mitzvah on Yom Kippur? Rabbi Mosheh fulfilling these commandments] and we find our lives in Shternbukh was asked by a person with some form of danger. We are ready and willing to fulfill Your mandate cardiac, or heart, condition whether he may fast on Yom that we ‘live by the commandments and not die by them.’ Kippur that year.7 He explained that the year before he And we are observing Your warning: ‘Protect yourself and fasted just fine, in spite of being instructed by physicians to sustain your soul greatly.’ We therefore beseech You to keep refrain from fasting. Rabbi Shternbukh describes that he us alive, sustain us and redeem us speedily, so that we may emphatically and sensitively conveyed to this individual observe your statutes, carry out Your will and serve You that eating/drinking on Yom Kippur to protect his life wholeheartedly. Amen.” was itself a mitzvah of pikuah nefesh. He continued to From Rabbi Kenneth Brander’s Introduction to explain in his responsum that the possibility of a life- Torah To-Go, Pesach 5774.

32 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashanah-Yom Kippur 5776 threatening complication does not the counter-mitzvah of pikuah nefesh The mindset suggested by Rabbi have to have the potential to develop is what supersedes, displaces and Shternbukh regarding the greater on Yom Kippur itself. If fasting may perhaps cancels the mitzvah of fasting. value of eating on Yom Kippur to compromise the person’s health to The mitzvah of fasting may exist a preserve life, should highlight for the extent that in the future — near priori for this person at the onset of us how precious G-d and the Torah or distant — the person’s physiologic Yom Kippur, yet it is cancelled by the views our lives. Therefore, what we resilience may be weakened resulting greater mitzvah of preserving life — do with our lives, and how we treat in death sooner than otherwise might pikuah nefesh — at the point on Yom others’ lives is a cornerstone of our have been the case, then one should Kippur that the person fulfills the focus on Yom Kippur. In addition, not fast this Yom Kippur. Rabbi mitzvah of pikuah nefesh by eating/ Rabbi Rottenberg’s amazing act of Shternbukh presents the theology drinking. It could be argued that defiance, independent of its halakhic that just as it is G-d’s will for people until the point on Yom Kippur that implications, expresses a profoundly in general to fast on Yom Kippur, the person eats/drinks he/she is in meaningful perspective for this year’s it is equally His will for certain fulfillment of the mitzvah of fasting Sukkot celebration. It is incredibly individuals to not fast when a life- and is credited with that. According remarkable that in a relatively short threatening complication may result. to the first view Rabbi Engel presents, period of time since the end of the He goes so far as to suggest that for there was never a mitzvah this Holocaust, Judaism has flourished this individual, the mitzvah of eating/ particular year for this person to in so many ways, and that sitting drinking on Yom Kippur in fulfilling fast, and there isn’t any fulfillment in a sukkah this year should be the mitzvah of pikuah nefesh is greater of fasting even prior to the point at experienced as a precious freedom and of higher value than the basic which he/she eats/drinks. that we have to be able to fulfill G-d’s mitzvah of fasting on Yom Kippur. will. TheMishneh Brurah records the Based on Rabbi Shternbukh’s analysis, definitive view of rabbinic authorities Notes it seems that he sides with the first which seems to go even further than 1. Zilberstein, Yitshak. Kav V’Naki. Vol. 1. view presented by Rabbi Engel, invalidating the mitzvah of fasting in 2012. Orah Haim, Sections 199, 200. 8 and that for a person suffering from potential life-threatening situations. 2. Kiddushin 31a. a significant heart condition, the The statement he quotes includes a mitzvah of fasting on Yom Kippur strong criticism of those who should 3. Cf. Shulhan Arukh and Rama, Orah Haim, 17:2, 589:6. does not at all exist. Indeed, at the not fast on Yom Kippur but still do. conclusion of his discussion, Rabbi The verse in Genesis, 9:5, “And I shall 4. Engel, Yosef, Atvan D’Oreyta, Principle 13. Shternbukh refers to the opinion of indeed demand your blood for your 5. Jakobovits, Immanuel. Jewish Medical Ethics. rabbinic authorities that one who lives…” This suggests that fasting Bloch Publishing Company, New York, 1975. fasts on Yom Kippur against medical against medical advice is a violation pp.198-199. advice in a potential life-threatening of Torah law, and not simply neglect 6. Hoffman, Yair.The 5 Towns Jewish Times, situation, does not fulfill the mitzvah of the mitzvah of pikuah nefesh. It September 28, 2012. Retrieved online at 5tjt.com. of fasting on Yom Kippur. However, suggests that for such individuals, it may be that Rabbi Shternbukh’s no mitzvah of fasting exists, and 7. Shternbukh, Mosheh. Responsa Teshuvot rationale differs from that of Rabbi fasting would then be equivalent to V’Hanhagot, Volume 2, No. 291. Yerushalayim, 1993. Engel. For Rabbi Engel, in such endangering one’s own life, which is a situations no mitzvah was ever Torah prohibition. A fuller analysis of 8. Mishneh Brurah 618:5. intended by G-d through His Torah. this perspective is required, but is not Rabbi Shternbukh emphasizes a the focus of this article. different point. The very presence of What we do with our lives, and how we treat others’ lives is a cornerstone of our focus on Yom Kippur.

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