Torah Tidbits Issue 1342 Rosh Hashana - 28/09/19

DOUBLE ISSUE ISSUE 1342 SEP 28TH '19

‫כ"ח אלול תשע"ט‬

‫ פרשת וילך‬/ ‫פרשת נצבים‬

PARSHAT NITZAVIM & PARSHAT VAYELECH

SEE ROSH HASHANA/ YOM KIPPUR PULLOUT INSIDE

SHABBAT SHUVA DRASHA

By Rabbi Tzvi Hersh Weinreb October 5th 4:30PM See schedule pages

TORAH YERUSHALAYIM Learning and Musical Selichot October 6th Full day program see page 84

‫שתחדש עלינו‬ ‫שנה טובה ומתוקה‬

YERUSHALAYIM YERUSHALAYIM IN/OUT IN/OUT TIMES TIMES FOR FOR SHABBAT SHABBAT PARSHAT PARSHAT NITZAVIM SHOFTIM Candles 5:55PM | Plag 5:15PM | Havdala 7:05PM | Rabbeinu Tam 7:46PM Candles 6:22PM Plag 5:39PM Havdala 7:33PM Rabeinu Tam 8:13PM

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PARSHAPIX

PPexplanations on p.106 and at www.ttidbits.com Click on the PPW link

WORD OF THE MONTH Cont. from last week: The molad of Tishrei 5780 is on Sun 5h 50m 5p. When the molad is on a Sunday, Wednesday, or Friday, RH is pushed to the next day. So RH of 5780 is Mon (and Tue). The molad of Tishrei 5781 is on a Thu 17h 38m 14p. Molad after noon is called an old molad and the RH is pushed to the next day. But that’s a Friday, so RH is double pushed to Shabbat. RH 5781 will be Shabbat & Sunday. A regular year with 12 months and 29 days for Macheshvan and 30 days for Kislev has 354 days. That’s not enough to ‘reach’ Shabbat 12 months later.

So one day needs to be added to the year 5780, making 355 days. The extra day goes to Marcheshvan, which will have 30 days this coming year. And that’s most of the story. Shana Tova Umtuka.

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TORAH TIDBITS / NITZAVIM 5779 & VAYELECH 5780

OTHER Z'MANIM

CANDLE LIGHTING A N D H AV DA L A T I M ES

JERUSALEM CANDLES PLAG

5:55 6:12 6:10 6:10 6:11 6:10 6:11 6:09 6:11 5:55 6:10 6:00 6:09 6:09 6:10 6:10 6:12 6:11 5:58 6:07

5:15 5:18 5:16 5:16 5:17 5:16 5:17 5:17 5:17 5:17 5:16 5:16 5:15 5:17 5:16 5:16 5:18 5:17 5:14 5:13

NITZAVIM

Yerushalayim / Maale Adumim Aza area (Netivot, S’deirot, Bet al)

Beit Shemesh / RBS Gush Etzion Raanana/ Tel Mond/ Herzliya/ K. Saba

Modi’in / Chashmona’im Netanya Be’er Sheva Rehovot Petach Tikva Ginot Shomron Haifa / Zichron Gush Shiloh Tel Aviv / Giv’at Shmuel Giv’at Ze’ev Chevron / Kiryat Arba Ashkelon Yad Binyamin Tzfat / Bik’at HaYarden Golan

HAVDALA

VAYELECH

7:05 Please note 7:08 candle lighting 7:06 and havdala times 7:05 for Rosh Hashana 7:07 Shabbat Shuva 7:06 and Yom Kippur 7:07 are in the 7:07 Pull-Out Pages 7:07 for RH & YK 7:07 7:06 The OU Israel 7:06 Family wish you 7:05 7:07 and your family and all of 7:05 Klal Yisrael 7:06 Shana Tova 7:08 Umtuka 7:07 ‫כתיבה‬ 7:04 ‫טובה‬ ‫וחתימה‬ 7:03

Rabbeinu Tam (J'lem) - 7:46pm • next week - 7:37pm

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RANGES ARE 18 DAYS, WED-SHABBAT 25 ELUL (& SEPT) - 13 TISHREI (12 OCT) Earliest Talit & T’filin Sunrise Sof Z’man K’ Sh’ma

(Magen Avraham: 8:54-8:56am)

Sof Z’man T’fila

(Magen Avraham: 10:00-10:00am)

Chatzot(Halachic noon) Mincha Gedola (Earliest Mincha) Plag Mincha Sunset (counting elevation) (based on sea level:6:32½-6:11pm)

5:39-5:50am 6:29-6:40am 9:29-9:32am 10:30-10:30am 12:31-12:25¾pm 1:02-12:56pm 5:17-4:59pm 6:37-6:16pm

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TORAH TIDBITS / NITZAVIM 5779 & VAYELECH 5780

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LEAD TIDBIT

BY PHIL CHERNOFSKY

Editor Emeritus, Torah Tidbits

What Extra Does Nitzavim Offer?

P

arshat Ki Tavo, which contains the Tochacha, is purposely scheduled - by a tweak of our calendar - to avoid being read on the Shabbat before Rosh HaShana. Its mood and message is too strong not to affect our mood for Rosh HaShana, which is not ony Yom HaDin, Judgment Day, but also the joyous celebration of G-d’s Kingship.

So instead, Nitzavim becomes the sedra that is ALWAYS on the Shabbat before RH - sometimes with Vayeilech

and sometimes alone.

But look at the reproach, the warnings, the Tochacha of Nitzavim? Is it any better a mood-setter for RH? Lest there should be among you man, or woman, or family, or tribe, whose heart turns away this day from HaShem our God, to go and serve the gods of these nations...

And it should come to pass, when he hears the words of this curse, that he blesses himself in his heart, saying, I shall have peace, though I walk in the stubbornness of my heart, to add drunkenness to thirst; HaShem will not spare him, but then the anger of HaShem and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and HaShem shall blot out his name from under heaven...

And several more p’sukim with the same freightening message. What makes Nitzavim different from Ki Tavo? The following p’sukim do: And you shall return to HaShem your God, and shall obey his voice according to all that I command you this day, you and your children, with all your heart, and with all your soul; That then HaShem your God will turn your captivity, and have compassion upon you, and will return and gather you from all the nations, where

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TORAH TIDBITS / NITZAVIM 5779 & VAYELECH 5780

HaShem your God has scattered you... And HaShem your God will circumcise your heart... to love HaShem your God with all your heart, and with all your soul, that you may live... And you shall return and obey the voice of HaShem, and do all his commandments which I command you this day. And HaShem your God will make you abundantly prosperous in every work of your hand, in the fruit of your body, and in the fruit of your cattle, and in the fruit of your land, for good; for HaShem will again rejoice over you for good, as He rejoiced over your fathers; That is the uplifting message for us to enter the Yamim Nora’m. UVACHARTA BACHAYIM - Let’s choose life! K’tiva VaChatima Tova.

Note: When Rosh HaShana is Monday (as it is this year) or Tuesday, Nitzavim and Vayeilech are read separately - N on the Shabbat before RH and V on the Shabbat after, Shabbat Shuva. When RH is Thursday or Shabbat, N&V are combined on the Shabbat before RH.

May the Torah learned from this issue of Torah Tidbits be p"rl

Rifka Edelstein d"r d"r sqei za dwax

beloved mother, grandmother and great-grandmother on her 10th yahrzeit, lel` d"k Wednesday, September 25th Missed very much by the Rosner, Edelstein and Sokoloff families OU ISRAEL CENTER

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NITZAVIM

ALIYA-BY-ALIYA SEDRA SUMMARY [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma. X:Y is Perek:Pasuk of the Parsha’s beginning;

STATS 51st of the 54 sedras; 8th of 11 in D'varim Written on 87 lines in a Torah (rank: 52) 4 Parshiyot; 1 open, 3 closed 40 p'sukim - ranks 53 (10th in D'varim) 657 words - ranks 51 (8th in D'varim) 2575 letters - ranks 51 (8th in D'varim) Only Vayeilech has fewer p'sukim than Nitzavim, but in words and letters, Nitzavim also beats out Haazinu and Vzot HaB'racha. Ironically, Nitzavim's p'sukim are longer than those of any sedra in the Torah except for Vayeilech.

In lines in a Sefer Torah, Haazinu has more than Nitzavim because of the extra blank space in the special way Haazinu is written.

MITZVOT None of the Taryag are in Nitzavim But what about T'SHUVA? See further

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(Z) is the number of p’sukim in the parsha.

Numbers in [brackets] are the Mitzvacount of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes.

KOHEN - FIRST ALIYA 3 P'SUKIM - 29:9-11 [P>29:11] Having so recently heard the frightful Tochacha and the curses that are invoked against those who betray G-d, Israel is understandably "nervous" about its future. Nitzavim there- fore, begins on the positive, reas- suring note that we are ALL stand- ing before G-d and entering again into a covenant with Him. These opening p'sukim call our attention to the "inclusiveness" of the People of Israel. We are made up of scholars and leaders, judges and functionaries, men, women, and children, converts, wood cutters and water gatherers (Ashkenazim and S'faradim, relig- ious and secular, Mitnagdim and Chasidim, Giants fans and fans of lesser teams...). But together they all stood to reaffirm their commitment to G-d. Jewish Unity has always

been our strength, its lack, our greatest weakness.

SDT:

Rav Aharon of Karlin pointed out that ATEM is made of the letters of the word EMET, truth. This, he said, is the only way to achieve LIFNEI HASHEM, to stand before G-d - in truth.

SDT:

The Alshich points out that the Torah describes the People as "all of you, before G-d", and then proceeds to delineate different types of Jews. Before G-d, we ARE all the same. Whatever differences might exist pale into insignificance in comparison with the fact that we are all created B'TZELEM ELOKIM, in the Divine Image.

Differences might be important from our perspective. We view some people as more valuable than others. But we really have no way to know how G-d views us.

In His eyes we are all standing erect this day...

LEVI - SECOND ALIYA 3 P'SUKIM - 29:12-14 And there is more. The second threepasuk set proclaim that it is not just the entire People of Israel who were alive at the time, who are making this covenant with G-d, it is also our ancestors to whom G-d made His special promises, and to the generations of Jews in the past AND OU ISRAEL CENTER

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the future, whose spirit (souls) were present at this covenant.

Perhaps this is the meaning of the prophecy to Avraham Avinu that his descendants will be as countless as the stars of the heavens. Take the millions of Jews alive today, add the millions who have preceded us, add the - how many more? - future generations, and we can truly be called "without number".

Nations that have come to an end, can be numbered. An eternal people cannot ever be counted.

SHLISHI - THIRD ALIYA 14 P'SUKIM - 29:15-28 As he has done several times before, Moshe Rabeinu presents both sides of the covenant with G-d before the People: You have been in Egypt and you are aware of their abominable practices and those of the other nations which you have encountered. Perhaps there is a rebellious individual among you who will turn from G-d and embrace another faith.

The phrase describing what we

would today refer to as a "rotten apple" is SHORESH POREH ROSH V'LAANA, literally a poisonous root of gall and wormwood. The initial letters of this phrase rearrange to spell SHOFAR, the antidote to this negative facet of Jewish life. The Shofar must awaken the one who stray and start him on the road of T'shuva.

A person who turns to another religion will be severely punished, even if he thinks otherwise. These p'sukim are a miniature version of the Tochacha from last week's reading.

The portion concludes with the statement that there are mysteries of this world that are G-d's and there are revealed truths that belong to us and our children. Our challenge is to remain faithful to the Torah.

This pasuk has wide applications. In all areas of human knowledge - science, math, history... - there are mysteries and there are revealed truths. But remember, today's mysteries can be revealed tomorrow, next year... or never. As much as the pasuk reminds of how much we don't know - it comforts us with the idea that our finite minds don't have to know everything. We try our best to understand, and that's enough.

R'VI'I - FOURTH ALIYA 6 P'SUKIM - 30:1-6 [S>30:1 (10)] From the perspective of absolute justice, if we break the terms of 10

TORAH TIDBITS / NITZAVIM 5779 & VAYELECH 5780

our agreement with G-d, punish- ment should be swift and complete. But we could not survive such an existence. This portion of Nitzavim tells us that if (when) we break the covenant and are dispersed among the nations of the world as punishment, all hope is not lost. We have the golden opportunity to return to G-d and He will help the process along. This too becomes part of the agreement with G-d. The concepts of return in a physical and spiritual sense are intermingled in this Torah portion.

The wayward Jew turning back towards HaShem and the Torah, and the Jew exiled to a distant land coming back to Eretz Yisrael are presented simultaneously. This represents the dual nature of T'shuva.

What a wonderful oppor- tunity beckons each Jew - and the Jewish People as a whole - in being given a second chance to live a true Torah life.

MitzvaWatch

Rambam and Sefer HaChinuch (and others?) do not count T'SHUVA per se among the 613 mitzvot.

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others do count T'SHUVA as one of TARYAG. One can say that Rambam counts only specific, distinct mitzvot. A command which is all-inclusive, such as "Keep My mitzvot", "Be holy", "Be straightforward with G-d", are not numbered as part of the 613 on their own, because they are really part of all other mitzvot. T'shuva can be viewed like that. Part of the mitzva to Recite the Sh'ma is that if one does not, or does it without kavana, then he must repent his ways and say the Sh'ma correctly. Part of the prohi- bition against eating non-kosher is that if one does, then he must repent. More than T'shuva being its own mitzva, it is an add-on to and part of all the others.

This is one way of looking at T'shuva, specifically in explanation for its not being numbered among the 613 by Rambam. Let's call it a supra-mitzva (and a super-mitzva).

Here's another way of looking at why Rambam did not count T'shuva as a mitzva. Remember - he and everyone else consider T'shuva to be a mitzva; the question here is whether it gets numbered among the 613 or does it have a different, higher status.

We can look at T’shuva as a gift from G-d. He doesn’t HAVE to command it.

He just has to let it be possible. And we should jump at the opportunity. The Torah does not have to command us to breathe. We do it because it is helpful to living. So is T’shuva. The Torah doesn’t 12

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have to tell us to repent, just how to do it.

On that note, there is one aspect of T'shuva that IS counted by Rambam as a mitzva among the 613 - Vidui, verbal confession. This is a specific aspect of T'shuva that DOES "qualify" for the Rambam's count (which he counts from Parshat Naso). And yet, as mentioned earlier, some mitzva-counters DO count T'shuva per se among the 613.

Rambam's Hilchot T'shuva begins this way: All mitzvot of the Torah, positive or prohibition, IF a person violates one of them, whether intentionally or inadvertently, WHEN he does T'shuva and repents his sin, he is obligated to verbally confess before G-d... It is as if the Rambam assumes that a person who sins will surely repent, but the VIDUI part, the verbalizing of the regret for the past and resolve for the future, the verbalizing of one's plea to G-d for forgiveness - this is what Rambam counts among the 613 mitzvot.

Bottom line: Is T'shuva an obligation - a mitzva? Of course it is. And where do we find it? In Parshat Nitzavim. Don't worry too much about the counting issue. It's definitely the proper thing to do. At this time of year... and always.

The last pasuk of the portion contains one of several ELULs, in the form of Rashei Teivot, initial letters. And G-d will circumcise ET L'VAVCHA V'ET L'VAV zar'echa, your heart and the heart of your children. Baal HaTurim actually says that this is why we say Slichot during Elul.

CHAMISHI - 5TH ALIYA 4 P'SUKIM - 30:7-10 If (when) we return to G-d, then G-d will rain the curses (men- tioned) upon our enemies. We have only to be faithful to HaShem and keep His mitzvot, and all His blessings will be showered upon us. Again a "pitch" is made for T'shuva.

And again. And the T'shuva should be completely sincere.

SHISHI - SIXTH ALIYA 4 P'SUKIM 30:11-14 [S>30:11 (4)] But how can we hope to keep our part of the agreement? Is not the Torah so exalted and remote that a mere mortal has no chance of attaining spiritual heights? The answer is eloquently stated in the famous words of the Torah - For this mitzva is not in the heavens nor is it across the ocean. It is so very close and attainable that every Jew can feel confident in taking up its challenges. It is up to us to make the commitment, feel it in our hearts, and ACT upon it.

This portion of the Torah can be understood as referring to the mitzva of T'shuva specifically, or to all of the mitzvot of the Torah. The words and the concept apply well to T'shuva, as they also apply to all of Torah. Perhaps this confirms what we said earlier about T'shuva being a supra-mitzva. It has a wide-sweeping OU ISRAEL CENTER

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character that defies constricting it to an identity as a single mitzva in the family of mitzvot. This also can explain why the Rambam put Hilchot T'shuva in his first book which focuses on the fundamentals of Judaism.

SH'VII - SEVENTH ALIYA 6 P'SUKIM - 30:15-20 [S>30:15 (6)] The concept of Free Will is beautifully expressed in the concluding portion of Nitzavim. It marks the difference between human beings and all other creations (including the bonobo!). The sun and the moon "ful-

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TORAH TIDBITS / NITZAVIM 5779 & VAYELECH 5780

fill" G-d's commands without con- scious decisions. A bee doesn't think things out and decide to pollinate a flower (the Bee Movie, notwithstand- ing).

Nor does a lion attacking a weak zebra evaluate the morality of his act. Only humans have the choice to do good or evil. G-d recommends and pleads with us to choose Life and Good, but He leaves the choice to us. That is why we are accountable for our actions; and that is why we stand before G-d in judgment on Rosh HaShana - animals do not. The choice is offered, but not only does G-d "command" us to choose Life, He warns us again of the devastating results of the wrong choice. Heavens and Earth are called upon to witness this most significant fact of human existence. It is

the Land of Israel that is the "prize" for choosing wisely, as G-d had promised Avraham, Yitzchak, and Yaakov. G-d reconfirms His covenant and promises to us.

We have Free Will. We can be whatever kind of people we choose to be.

We have His "recommendation" and encouragement to choose Life over Death, Good over Evil. Our proper choices will earn us long life and a firm hold on the Land that He promised our ancestors.

Let us heed the warnings of Nitzavim, let us be inspired by the beautiful challenges of Nitzavim, let us be uplifted by the lofty messages of Nitzavim, and let us have a "successful" Rosh HaShana and Yom Kippur, and a happy & healthy year of peace & prosperity.

HAFTARA - 23 P'SUKIM YESHAYAHU 61:10-63:9 Seventh and final of the Haftarot of Consolation. Yeshayahu prophesies of when there will be universal peace and Jerusalem will not only be rebuilt, but will be the center of universal worship of G-d. Not only will the nations of the world recognize The One G-d, they will also acknowledge the People of Israel as His People. The idea of universal acceptance of G-d fits with our notion that ALL people are judged by G-d on Rosh HaShana, not just the Jews.

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RABBI DR. TZVI HERSH WEINREB THE PERSON IN BY OU Executive Vice President, Emeritus THE PARSHA

“This Season’s Leitmotif: Return!”

W

e have all been brought up to believe in the importance of progress. For the past several centuries, the goal of philosophy, religion, culture, and certainly science has been to develop ideas and practices which advance humankind beyond its present state.

Poets have acclaimed the superiority of progress; one of them, Robert Browning, put it this way: “Progress, man’s distinctive mark alone, Not God’s, and not the beasts’: God is, they are; Man partly is, and wholly hopes to be.”

Browning is certainly not the only person who enthusiastically endorsed progress to the point of seeing it as the hallmark of humanity, and as that which sets him apart from and above the animal world, and even distinguishes him from the Almighty Himself.

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TORAH TIDBITS / NITZAVIM 5779 & VAYELECH 5780

So forceful has been the emphasis upon progress that any attempt to return to past ideas and methods is almost universally criticized as backward and primitive, and, at the very least, old-fashioned. The antonym for progress, regress, is a word with strong negative connotations. No one wants to be seen as a regressive.

At this time of the year, just before Rosh Hashanah, the Jewish New Year, the theme of progress is definitely in the air.

We all hope to progress to a better year, to a year of growth and development.

Indeed, many synagogues conclude the old year and begin a new one with the refrain, “May this year and its curses be gone, and may a new year with its blessings begin!”

No one seems to wish that the coming year be one of status quo. Certainly, very few hope for a return to the past.

And yet, it is precisely “return” that our Torah promulgates, especially at this time of year.

This week’s Torah portion, Parshat Nitzavim, contains the following passage (Deuteronomy 30:1-10). I provide a literal translation of some of the verbs, in accordance with their Hebrew root: “When all these things befall you—the blessing and the curse…And you take

them to heart [literally, and you return them to your heart]...And you will return to the Lord your God, and you and your children will heed His command...Then the Lord your God will return your captivity...He will return you from all the nations...You will return and again heed the voice of Lord...For the Lord will return to delight in your well-being...Once you return to the Lord your God with all your heart and soul.”

In the space of just several verses, the word “return” appears, in one form or another, at least seven times! It was in the writings of the great Nechama Leibowitz that I first learned the importance of a word that appears repetitiously in the course of a single text. We are to think, she wrote, of such a term as a leitvort, a leading word, a word which gives us a clue and leads us to the deeper meaning of the text at hand.

Even my limited familiarity with the German language was sufficient for me to draw the comparison between leitvort, a word that identifies the theme of an entire passage, and the word leitmotif, which is a thought or melody that pervades a literary work or a musical composition.

The ten days that begin on Rosh Hashanah and conclude on Yom Kippur are known as the Aseret Yemei Teshuvah, which is usually translated as The Ten Days of Repentance. But teshuvah does not really mean repentance, and it certainly does not mean penitence, as it is frequently rendered. Rather, it means return.

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The leitmotif of this entire season is the Torahâ&#x20AC;&#x2122;s call for us to engage in profound introspection and to return to a place which we have lost, forgotten, or abandoned. It is not progress that is demanded of us during the next several weeks; it is, oddly enough, regress.

It can legitimately be asked, return to what? I would like to provide an answer or two to that question, inspired by the book that I find so personally meaningful at this time of year. It is The Lights of Teshuvah, by Rabbi Abraham Isaac Kook.

Rav Kook emphasizes that over the course of time, we each develop as individuals, and in that process isolate and alienate ourselves from others, from our families, from the people of Israel.

To return means to return from our self-centeredness to the collective, from the prat, or single unit, to the klal, or allencompassing group. There can be no teshuvah unless the person reconnects with larger components of society. We all, in our heart of hearts, know the ways in which he has cut himself off from significant people in his life, and each of us knows how to reconnect to those individuals.

My experience as a psychotherapist has taught me that there is another destination to which it would pay for us to return. I speak of our childhood. As we mature and develop in life, we grow in many positive directions. But we also move away from our innocence, from our childish enthusiasm, from the hope 18

TORAH TIDBITS / NITZAVIM 5779 & VAYELECH 5780

and sense of potential that characterizes the young, but which older individuals eschew cynically.

People find it very rewarding to, if only in their imaginations, return to their youth and recapture some of the positive qualities that they left behind as they made their adult choices.

Finally, we all need to return the Almighty, to His Torah, and to His Land.

No matter how intense our worship of Him during the past year was, we can return to Him for an even stronger connection.

No matter how studiously we explored His Torah, we can return to even deeper levels of its impenetrable depth.

No matter how loyal our faithfulness to the land of Israel was, we can return to even greater loyalty and more courageous faith.

And no matter what our relationship was with others in our lives, we can draw upon our own inner sources of generosity and compassion and enhance those relationships in a spirit of genuine teshuvah, of returning to those others, and, in the process, to our truer selves.

Mazal Tov to Jonathan and Carrie Spector and family on the marriage of their daughter Rivka Batya to Moshe Simcha Sigala

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on the Weekly Parsha from COVENANT & Thoughts RABBI LORD JONATHAN SACKS Former Chief Rabbi of England CONVERSATION

‫לעילוי נשמות‬ ‫פנחס בן יעקב אשר וגולדה בת ישראל דוד אייז ע״ה‬ ‫עזריאל בן אריה לייב ומעניה בת יצחק שרטר ע״ה‬

Not Beyond the Sea

W

hen I was a student at university in the late 1960s – the era of student protests, psychedelic drugs, and the Beatles meditating with the Maharishi Mahesh Yogi – a story went the rounds.

An American Jewish woman in her sixties travelled to north India to see a celebrated guru. There were huge crowds waiting to see the holy man, but she pushed through, saying that she needed to see him urgently. Eventually, after weaving through the swaying crowds, she entered the tent and stood in the presence of the master himself.

What she said that day has entered the realm of legend. She said, “Marvin, listen to your mother. Enough already.

Come home.”

Starting in the sixties Jews made their way into many religions and cultures with one notable exception: their own. Yet Judaism has historically had

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its mystics and meditators, its poets and philosophers, its holy men and women, its visionaries and prophets.

It has often seemed as if the longing we have for spiritual enlightenment is in direct proportion to its distance, its foreignness, its unfamiliarity. We prefer the far to the near.

Moses already foresaw this possibility: Now what I am commanding you today is not too difficult for you or beyond your reach. It is not in heaven, so that you have to ask, “Who will ascend into heaven to get it and proclaim it to us so we may obey it?” Nor is it beyond the sea, so that you have to ask, “Who will cross the sea to get it and proclaim it to us so we may obey it?” No, the word is very near you; it is in your mouth and in your heart so you may obey it. (Deut. 30:11–14) Moses sensed prophetically that in the future Jews would say that to find inspiration we have to ascend to heaven or cross the sea. It is anywhere but here.

So it was for much of Israel’s history during the First and Second Temple periods. First came the era in which the people were tempted by the gods of the people around them: the Canaanite Baal, the Moabite Chemosh, or Marduk and Astarte in Babylon. Later, in Second Temple times, they were attracted to Hellenism in its Greek or Roman forms. It

is a strange phenomenon, best expressed in the memorable line of Groucho Marx: “I don’t want to belong to any club that would have me as a member.” Jews have long had a tendency to fall in love with people who do not love them and pursue almost any spiritual path so long as it is not their own. But it is very debilitating.

When great minds leave Judaism, Judaism loses great minds. When those in search of spirituality go elsewhere, Jewish spirituality suffers. And this tends to happen in precisely the paradoxical way that Moses describes several times in Deuteronomy. It occurs in ages of affluence, not poverty, in eras of freedom, not slavery. When we seem to have little to thank God for, we thank God. When we have much to be grateful for, we forget.

The eras in which Jews worshipped idols or became Hellenised were Temple times when Jews lived in their land, enjoying either sovereignty or autonomy.

The age in which, in Europe, they abandoned Judaism was the period of Emancipation, from the late eighteenth to the early twentieth centuries, when for the first time they enjoyed civil rights.

The surrounding culture in most of these cases was hostile to Jews and Judaism. Yet Jews often preferred to adopt the culture that rejected them rather than embrace the one that was theirs by birth and inheritance, where they had the chance of feeling at home.

The results were often tragic.

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Becoming Baal worshippers did not lead to Israelites being welcomed by the Canaanites. Becoming Hellenised did not endear Jews to either the Greeks or the Romans. Abandoning Judaism in the nineteenth century did not end antisemitism; it inflamed it. Hence the power of Moses’ insistence: to find truth, beauty, and spirituality, you do not have to go elsewhere. “The word is very near you; it is in your mouth and in your heart so you may obey it.”

The result was that Jews enriched other cultures more than their own.

Part of Mahler’s Eighth Symphony is a Catholic mass. Irving Berlin, son of a chazzan, wrote “White Christmas.”

Felix Mendelssohn, grandson of one of the first “enlightened” Jews, Moses Mendelssohn, composed church music and rehabilitated Bach’s long-neglected St Matthew Passion. Simone Weil, one of the deepest Christian thinkers of the twentieth century – described by Albert Camus as “the only great spirit of our times” – was born to Jewish parents.

So was Edith Stein, celebrated by the Catholic Church as a saint and martyr, but murdered in Auschwitz because to the Nazis she was a Jew. And so on.

Was it the failure of Europe to accept the Jewishness of Jews and Judaism?

Was it Judaism’s failure to confront the challenge? The phenomenon is so complex it defies any simple explanation. But in the process, we lost great art, great intellect, great spirits and minds.

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To some extent the situation has changed both in Israel and in the Diaspora. There has been much new Jewish music and a revival of Jewish mysticism. There have been important Jewish writers and thinkers. But we still spiritually underachieve. The deepest roots of spirituality come from within: from within a culture, a tradition, a sensibility. They come from the syntax and semantics of the native language of the soul: “The word is very near you; it is in your mouth and in your heart so you may obey it.”

The beauty of Jewish spirituality is precisely that in Judaism God is close.

You do not need to climb a mountain or enter an ashram to find the Divine Presence. It is there around the table at a Shabbat meal, in the light of the candles and the simple holiness of the Kiddush wine and the challot, in the praise of the Eishet Chayil and the blessing of children, in the peace of mind that comes when you leave the world to look after itself for a day while you celebrate the good things that come not from working but resting, not from buying but enjoying – the gifts you have had all along but did not have time to appreciate.

In Judaism, God is close. He is there in the poetry of the psalms, the greatest literature of the soul ever written. He is there listening in to our debates as we study a page of the Talmud or offer new interpretations of ancient texts.

He is there in the joy of the festivals,

the tears of Tisha B’Av, the echoes of the shofar of Rosh Hashanah, and the contrition of Yom Kippur. He is there in the very air of the land of Israel and the stones of Jerusalem, where the oldest of the old and the newest of the new mingle together like close friends.

God is near. That is the overwhelming feeling I get from a lifetime of engaging with the faith of our ancestors. Judaism needed no cathedrals, no monasteries, no abstruse theologies, no metaphysical ingenuities – beautiful though all these are – because for us God is the God of everyone and everywhere, who has time for each of us, and who meets us where we are, if we are willing to open our soul to Him. I am a Rabbi. For many years I was a Chief Rabbi. But in the end I think it was we, the Rabbis, who did not do enough to help people open their doors, their minds, and their feelings to the Presence-beyond-the-universe-whocreated-us-in-love that our ancestors knew so well and loved so much.

We were afraid – of the intellectual challenges of an aggressively secular

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culture, of the social challenges of being in yet not entirely of the world, of the emotional challenge of finding Jews or Judaism or the State of Israel criticised and condemned. So we retreated behind a high wall, thinking that made us safe. High walls never make you safe; they only make you fearful.

What makes you safe is confronting the challenges without fear and inspiring others to do likewise.

What Moses meant in those extraordinary words, “It is not in heaven…nor is it beyond the sea,” was: Kinderlach, your parents trembled when they heard the voice of God at Sinai. They were overwhelmed. They said: If we hear any more we will die.

So God found ways in which you could meet Him without being overwhelmed.

Yes, He is creator, sovereign, supreme power, first cause, mover of the planets and the stars. But He is also parent, partner, lover, friend. He is Shechinah, from shachen, meaning, the neighbour next door.

So thank Him every morning for the gift of life. Say the Shema twice daily

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for the gift of love. Join your voice to others in prayer so that His spirit may flow through you, giving you the strength and courage to change the world. When you cannot see Him, it is because you are looking in the wrong direction. When He seems absent, He is there just behind you, but you have to turn to meet Him. Do not treat Him like a stranger. He loves you. He believes in you. He wants your success. To find Him you do not have to climb to heaven or cross the sea. His is the voice you hear in the silence of the soul. His is the light you see when you open your eyes to wonder. His is the hand you touch in the pit of despair. His is the breath that gives you life.

Covenant and Conversation 5779 is kindly supported by the Maurice Wohl Charitable Foundation in memory of Maurice and Vivienne Wohl z”l.

These weekly teachings from Rabbi Sacks are part of the ‘Covenant & Conversation’ series on the weekly Torah reading.

Read more on www.rabbisacks.org.

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REMEMBERING ARI FULD HY"D

The Passing On of Leadership - Parshat Vayelech In memory of Ari Fuld z”l Hy”d, the OU’s Torah Tidbits is honored to present the last Dvar Torah shared by Ari. This is only one of the hundreds of divrei Torah that he shared each week to hundreds of followers on social media. We will never forget his courage, heroism and righteousness.

May his family and all of Klal Yisrael find strength and comfort when reading his words and being inspired by his powerful teachings.

This is an abridged version of the last D’var Torah that Ari Fuld posted online.

The full transcript and video can be found at: https://arifuld.org/2019/01/21/ parshat-vayelech-5779-shabbat-shuva/

H

ey everyone, Ari Fuld here.

We’re broadcasting out of the beautiful rolling hills of Judea, Israel, and we have a short, but

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‫יזכור‬

very exciting lesson we’re going to be talking about today from this week’s Torah portion.

We’re going to talk about something that is probably one of the most practical pieces of advice for today. We’re talking about handing over leadership.

Moshe is about to die, and God commands him to hand over the leadership to Yehoshua bin Nun (Joshua).

You would expect that Moshe would give his successor advice on how to be a successful leader, maybe something positive to boost his confidence.

But that’s not what happens. Moshe doesn’t hold a private talk with Yehoshua. Instead, Moshe speaks in front of the entire nation of Israel.

Moshe says to the nation, I am a hundred and twenty years old today, I can’t do it anymore. Also, God told me I’m not crossing this Jordan river.

You’re about to die, you’re handing over responsibility to the next leader, and instead of boosting everyone’s confidence, you say, I’m too old, I can’t do this anymore, and God told me I’m not entering the Land of Israel.

Remember, Bnei Yisrael created a

Golden Calf when they thought Moshe was just a few hours late coming down from Har Sinai and believed they no longer had a leader.

Well, if Moshe says he can’t do it, then certainly Yehoshua can’t do it either.

If Moshe is being punished for hitting the rock, how can any of us hope to do better? How can the nation have confidence in Yehoshua?

Moshe then tells the nation that God will go before them and fight their wars. And only then does Moshe finally mention Yehoshua, who will go in front of the nation, as God commanded.

But if God is going before the nation of Israel, what do we need Yehoshua for?

Moshe finishes off by telling the nation to be strong and brave and God won’t abandon them, and He will take care of them.

Finally, Moshe talks to Yehoshua, but not privately. In front of everyone Moshe says to him, “Chazak v’Ematz...

Be strong and be brave, you will make this nation come into Israel the way that God promised your forefathers and you will settle them in the land.

There is some very strange wording here, such as using “Tavoh” instead of “Tavih” -- “You will make the nation come into the land,” instead of “You will bring the nation into the land.”

conversation’s over. There’s no advice for Yehoshua.

What’s going on here?

Moshe’s can’t be saying he can’t do this anymore because he is old, weak or unable, after all, it was God, not Moshe, who inflicted the ten plagues and split the sea. It was all God. So what does Moshe mean?

Moshe is saying he no longer has God’s permission to do this anymore.

Moshe’s message to Yehoshua and the nation is that there’s only one source of success and failure, and that is God. Yehoshua is important and his efforts are important, but a leader is only as good as his followers.

Only because God promised the land to our forefathers is Yehoshua guaranteed success. At the end of the day, the only way the Jews can succeed is not dependent on a Moshe, and it is not dependent on a Yehoshua, it’s dependent on the nation of Israel.

If you, the nation of Israel follow the Torah, if you keep its moral code, you will succeed – and if you don’t, you won’t.

That’s the bottom line.

Shabbat Shalom, from the beautiful rolling hills of Judea, Israel.

Moshes adds, “v’Adonai hu haholech lifanecha...” and that’s it.

The OU ISRAEL CENTER

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MIDEI CHODESH SHMUEL GOLDIN, B'CHADSHO RABBI Faculty OU Israel

An Encounter with Yizkor

I

can clearly remember the moment when I finally joined the club that I had dreaded joining for years; when I found myself remaining in Shul to recite the prayer of Yizkor for the first time.

Hesitantly, I waited with trepidation to experience the power of this first Yizkor …only to be sorely let down. “This is it?”

I wondered as I looked at the text before me, “This is what the drama is all about?

One short paragraph? A few sentences asking God to remember my father and a E-l Maleh?”

The Yizkor prayer had been a source of mystery to me for years. Now, with its text open before me, I was deeply disappointed. Yizkor seemed less significant, and much less powerful, than I had expected.

As I studied the passage itself, however, my disappointment was soon replaced with an even greater sense of bewilderment. The prayer seemed deeply puzzling for. What exactly, I asked myself, are we praying for?

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“Yizkor-God, please remember our departed loved ones”… Remember?

How can God forget?

“Because we intend to give tzedaka in their memory” … Even if God can somehow forget, why should our tzedakah make the difference? Don’t our departed relatives deserve to be “remembered” in their own merit?

Finally, and most importantly, “Remember” … To what end? What are the practical implications of Divine remembrance? What will change if God “remembers” my father?

To be sure, the concept of God “remembering” does appear a number of times in the Torah. On each of those occasions, however, the text seems to be informing us that God is not simply remembering a person or phenomenon, but that he is now willing to act on that remembrance. It is the Torah’s way of saying that God, after a period of waiting, is ready to assume an active role.

This explanation, however, so helpful in understanding the Biblical text, was singularly unhelpful to me when it came to understanding Yizkor.

Here, we were apparently not asking God to “do” anything. We were simply asking him to “remember”. At face value, such a

request did not seem to make any sense.

A few years passed before I realized that a sober warning in Pirkei Avot could provide an answer to my Yizkor quandary: “Akavia ben M’halalel says, ‘Look upon three things and you will not fall into the grip of sin. Know from where you came, where you are going, and before whom you are destined to undergo a judgment and a reckoning.’”

At first glance, the sequence in Akavia’s account of an ultimate “judgment and reckoning” before God is problematic. Wouldn’t a “reckoning” precede a “judgment,” rather than the reverse?” Why does Akavia invert the logical sequence?

A beautiful answer is suggested by a number of scholars. At the end of our lives, these sages maintain, each of us is actually destined to undergo two separate trials. The first of these heavenly hearings, referred to by Akavia as “judgment,” is the classical, straightforward procedure by which God measures our lives in retrospect.

Our record is reviewed, our mitzvot and aveirot are tallied and “placed on the scale,” a verdict is rendered.

After this process of judgment ends, however, an even more important investigation begins; one that can only commence upon an individual’s death.

During the course of this inquiry, referred to by Akavia as a “reckoning,” God measures our continuing impact upon the world that we have left behind.

Who are the people who will remain OU ISRAEL CENTER

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affected by our touch? How did we change the course of their lives? What was our lasting contribution?

And, unlike judgment, the process of reckoning is open-ended, literally continuing until the end of time. During the course of our lives, we not only influence the “usual suspects”-members of our family and our friends- our actual reach is much broader. Actions, words, gestures on our part; large and small, have the power to affect the lives of people with whom we interface each and every day.

Consider the possibility, for example, that a kindly stranger passing through the shtetl of Aishoshok in 1898, took the time to converse with an eager 17-year-old that he met along the way.

And consider the possibility that this conversation inspired the 17-year-old, my grandfather, to begin thinking about an eventual journey from Lithuania to America? The stranger’s identity will have been lost in the mists of time, yet his words will have affected the generations of progeny and students eventually touched by my grandfather and his teachings. The lives of these individuals will then, in turn, intersect with the lives of others who will themselves interface with yet others, ad infinitum, across the span of time. All this will be included in the stranger’s “reckoning”- due to a conversation, the impact of which he could not possibly have known.

What similar phenomena might our own “reckonings” include? The time we 30

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took out of a pressured day to reassure a colleague who seemed down; the kind word we shared with the harried salesclerk at ShopRite; the report we gave to a supervisor concerning the excellent work of an individual on his team; the invitation we extended to someone who was going to eat alone for a Shabbat meal; the effort we made, not only to give Tzedaka, but to actually speak encouragingly to the person holding out his hand. These, and other simple opportunities, so easy for us to miss, so seemingly unimportant, can make all the difference in the lives of others. These unexpected moments will form the substance of our “reckoning” at the hands of the heavenly court.

Just as importantly, however, each of these events will then be included in the “reckonings” of our parents, grandparents, and all those who shaped us. Our acts of kindness and compassion will reflect back on those who taught us to be kind. The results of our compassion will be added to the ledgers of those who modeled compassion to us.

Coming full circle, therefore, we can return to Yizkor; and what was a puzzling prayer can now be better understood.

We turn to God and we pray: “Yizkor-God, please remember our departed loved ones”… Hashem, we recognize that our own words and actions serve as ongoing testimony to the value of our loved ones’ lives. As their

“reckoning” continues to unfold, we state emphatically that the good that we do is because of them. They are responsible for our positive actions today.

“Because we intend to give tzedaka in their memory” … We, therefore, commit ourselves towards increased acts of goodness in their honor. We pledge to be more aware of the easily missed opportunities for kindness that confront us each day. In return, we ask that You add the value of our increased commitment, not only to our ledgers, but to their ledgers, as well.

“Remember” … Finally, Hashem, consider the countless other individuals who, knowingly or unknowingly, were affected-and are still being affected-by the presence of our loved ones. In each of their lives, and in the lives that they themselves will yet shape, you will see the unending contributions of those whom we ask you to remember today.

May we each, in word and deed, serve as powerful ongoing testimony to the merit of those who shaped our lives.

And may we also be wise and righteous enough, in our own right, to leave behind many others who, through speech and action, will one day testify positively on our behalf. That, ultimately, is the truest Yizkor of all.

Rabbi Shmuel Goldin’s Dvar Torah will be featured each month marking the new Hebrew month on Shabbat Mevarchim HaChodesh.

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RABBI NACHMAN (NEIL) WINKLER PROBING BY Faculty, OU Israel Center THE PROPHETS l

T

his week’s haftarah, the seventh of the post-Tish’a B’Av selections, completes the series of the haftarot of consolation and, in the view of Tosafot (Megillah 31b), it therefore stands as the one that offers greatest comfort and consolation to Israel. Understandably, we ask what Chazal saw in this haftarah that made them consider its words of consolation even greater than those of the last six haftarot. After all, we can hardly imagine a prophecy that exceeds those promises we heard in the past readings, visions that predict how G-d would “like a shepherd, gather His flock into His bosom” (ch. 40), or “He will make her wilderness like Eden… joy and gladness will be found there” (49). These readings are replete with glorious promises of the future-so how did our Rabbis judge which ones are greater or more comforting?

well swayed our Rabbis to see this final haftarah nas the most comforting one is by simply looking at the opening of each selection in which the navi Yishayahu describes the reaction of Israel.

I believe that our ancient scholars did not base their comment on the relative impact that the comforting visions would have on the bereaved nation.

Indeed, it is impossible to judge that, since people are different one from another and react differently from each other. That prophecy which comforts one may have no impact upon another, for each person may be comforted by different prophecies. What may have

It is only-indeed finally-in this last haftarah that, in its opening words, we hear Israel expressing her confidence in the prophet’s promises and, for that reason, they will rejoice (“Sos asis baShem”). THIS is, in my mind, the basis for Chazal’s view that this reading reflects the greatest of previous attempts to console the nation-because the people themselves tell us so. The first words of each haftarah present us

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We first read that the prophets are charged with comforting the nation (“Nachamu, Nachamu Ami”) who are deaf to their calls, believing that they have been abandoned by G-d (“Vatomer Tziyon Azavani Hashem”). Even after being reassured that Hashem has not left them, the people remain disconsolate (“Aniya so’arah LO nuchama”) and so the navi tries to assure them that Hashem would comfort them (“Anochi, Anochi Hu menachemchem”). Continuing his words of encouragement, Yishayahu calls for Israel to rejoice (“rani akara lo yalada”) and to arise and shine as the glory of G-d shines upon them (“Kumi Ori”).

with an ongoing conversation, says the 15th century commentator, Don Yitzchak Abarbanel, and, when seen that way, we better understand the words of Tosafot in Masechet Megillah.

Yet, on this Shabbat, only a few days before Rosh Hashanah, I feel it proper to share with you the thoughts of the Malbim in explaining the words of joy and happiness used in the first pasuk.

The term “Sos” from the word “sason” connotes an external joy, a celebration of happiness, whereas the term “takel”, from the word “gilah”, is indicative of an internal joy, one that simply is exuded by a person overwhelmed with delight and elation. Rosh Hashanah is not one of the shalosh regalim and, as a result, has no mitzvah of simcha. Many assume that it would be wrong, on such a serious and solemn day, to dance and celebrate. And yet, Ezra tells the nation not to cry or be saddened on this day but to celebrate with food and drink because “your joy in Hashem will be your strength”.

As we enter the new year this is a message we must take to heart. Our joy in Hashem, expressed by the opening words of our haftarah, our confidence in His words of a promised geula that we have been chanting for seven weeks, must strengthen our belief that G-d will grant us a good year, a year of blessing and of strength, through which we can enjoy a year of peace.

“Hashem oz leamo yiten-Hashem yevarech et amo bashalom” OU ISRAEL CENTER

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RABBI AARON EDITOR, TORAH TIDBITS GOLDSCHEIDER

Rosh Hashanah: Rav Kook’s Song of the Shofar

Z

alman Shazar (1889-1974), who would later become president of the State of Israel, was a dear friend of Rav David Cohen zt”l, the famed ‘Nazir of Jerusalem’. One day, during the month of Elul, Zalman Shazar went to meet Rav Cohen at the home of Rav Avraham Yitzchak HaKohen Kook zt”l. He was hoping to spend some time learning together with his close friend in preparation for the upcoming holy days.

Shazar shared what happened next, “I came into the home as I was told that Rabbi David was in Rav Kook’s study and they were reviewing the kavanot, the lofty mystical meanings related to the shofar. I summoned the nerve and allowed myself to peer into the room.

I stood spellbound at the sight. They both stood with closed eyes. Rav Kook reading out the sounds and Rav Cohen blowing the shofar. The blasts sounded like they were coming from another

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world. I felt like I was hearing the shofar of redemption, the call of the Mashiach.”

(Based on ‘Celebration of the Sou’l p.38)

We are summoned to open our hearts wider and exhibit greater empathy and forgiveness. Divisiveness is so harmful. The shofar calls to us to unite as a family.

What kavvanot are we to have when hearing the shofar?

We can glean the following range of ideas from Rav Kook’s writings and his poetry: 1. A Spark of Teshuva What is the underlying meaning of the Shofar? Rambam’s answer is widely known: “Its blast contains within it a hint, “You who sleep, awaken from your sleep...examine your conduct, turn in repentance…” (Hilchot Teshuva 3:4). The Shofar is meant to awaken us spiritually and open our hearts to growth and change.

Apparently

the

shofar

addresses

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an aspect of teshuva that is often underappreciated: Hirhur Teshuva: Put simply: the desire to change. The realization in one’s heart that there is more to achieve and accomplish. When one says, “I want something better. I am ready to make an assessment and make improvements.”

Rav Kook considered this element of teshuva most significant. It should be viewed not merely as an initial step in the process of teshuva; hirhur teshuva in and of itself is transformative. The moment a person is inspired to make a change by definition he/she is a different person.

Hirhur Teshuva alone is empowering and emancipating.

The shofar stimulates us to examine whether we are really all that we want to be or all that we can be. This arousal is the first step, an awareness that we have been oblivious of ourselves.

“The thought of repentance (Hirhur Teshuva) is that which reveals the depth of the will, and the strength of the soul is revealed by the means of these thoughts…” (Orot HaTeshuva 7:4) 2. Sounds of Redemption It was the year 1933, in the Old City of Jerusalem. Rav Kook delivered a most memorable sermon on the morning of Rosh Hashanah in the famed ‘Churva Synagogue’. He spoke about the shofar as a symbol of Israel’s return to her Land.

He cited a passage we declare daily in our prayers: ‘Sound the great shofar of Redemption’ (Daily Amidah). The ‘Great 36

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Shofar’ is a symbol of a spiritual longing to fully actualize our religious lives with our nation’s return to the Holy Land.

According to Rav Kook, when we deepen our connection to Israel we are engaging in teshuva. Attachment to the land strengthens our bond to our people and with God. When listening to the shofar we are meant to hear a call summoning the Jewish nation to come home. The shofar encourages us to sanctify our lives by recommitting ourselves to the land - each in our own way effectuating her physical and spiritual prosperity.

3. Assemble the Nation It was requested of Rav Kook to write a short adage for each of the months of the year which would be printed on a calendar for the Jews of Palestine. In these short poetic sayings he aimed at conveying their essential themes. He penned the following for the month of Elul: “In order for their to be national teshuva we must hear the sound of the shofar - that bands together all the camps.”

The shofar we sound, both during the days of Elul and on Rosh Hashanah, is a call to bring the varied sectors of our nation closer together. We are summoned to open our hearts wider and exhibit greater empathy and forgiveness.

Divisiveness is so harmful. The shofar calls to us to unite as a family. The same blasts heard by our ancestors journeying

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in the wilderness continue to reverberate with a call for achdut even today.

4. A Sweet Song

Play your harp.

Let the downhearted hear

In a beautiful poem penned by Rav Kook he alludes to another dimension of the mitzvah of shofar:

‫משורר תשובה‬ ?‫הנודלת כבר‬ ‫ואם בשחקים עודנה‬ ‫צרורה שמה נשמתך‬ ,‫בצרור החיים‬ ‫מהרה רדה‬ .‫ועורר כנורך‬ ,‫לב‬-‫ישמעו כל דבאי‬ ,‫רוח‬-‫יאזינו כל ערלי‬ ,‫להמית נבליך‬ .‫ושבו וחיו‬

Singer of teshuva, are you yet born?

If your soul is still bound in the bond of heaven, the bond of life

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Let it descend soon.

TORAH TIDBITS / NITZAVIM 5779 & VAYELECH 5780

Let the disillusioned listen to the murmur of your strings - and be revived.

Rav Kook in this piece alludes to a passage in Sefer Tehillim (Chapter 103) in which King David portrays the music of a shofar accompanied by the sounds of the nevel, harp and the kinor, lyre. This Psalm, recited daily in our morning prayers, describes the shofar being utilized to praise and celebrate. The shofar plays a song that is uplifting and joyous.

Great sages throughout the centuries wrote extensively about the mitzvah of Shofar and its relationship to teshuva. Very few rabbis, if any, expressed a perspective that accentuated a motif which accentuates simcha and elation. Rav Kook makes this exceptional breakthrough.

The notion of shofar and its call for teshuva is one which is restorative and revitalizing: ‘Teshuva is the healthiest feeling for a person’ (Orot HaTeshuva 5:1).

OU ISRAEL CENTER

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RABBI SHALOM Kehilla, Nofei HaShemesh ROSNER Rav Maggid Shiur, Daf Yomi, OU.org

The Three that Cried

D

uring our Rosh Hashana services, we remind ourselves of three biblical women who cried: the mother of Sisera, Hagar and Rachel Imenu. If we look closely, though, at the content of their cries, Rabbi Norman Lamm notes, we will see stark differences between the three.

In the Haftorah that is read on the first day of Rosh Hashana, we are reminded of the mother of Sisera, who is awaiting the return of her son from the battlefield. She is described as peering out the window searching for a distant sign of her son’s reappearance. The Talmud Yerushalmi informs us that the mother of Sisera cried a hundred cries, when she realized her precious son was never to return (this is one of the reasons we blow 100 sounds from the Shofar). What was the root of her pain? Why was she so surprised?

Eim Sisera lived in a dream world. Her friends tried to rationalize why her son has not yet returned. Surely, he is gathering the spoils. She refused to face reality and contemplate its bitter side. As Rabbi Lamm so beautifully states: “when you live in a dream world, you must

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expect nightmares…. She was guilty of an immoral optimism, the kind of outlook that characterizes the unthinking and arrogant of all ages. He who sits on top of the world has no assurance that his world will not collapse under him.” The first type of cry, then, is a cry of denying reality. We cannot bear to accept with what we are confronted and so we reject it. We don’t deal with it at all. We run away from it and create our own reality.

That is not a healthy approach.

Next there’s a second reaction, which is the reaction of Hagar. The story of Hagar is included within the Torah reading on the first day of Rosh Hashana.

After being rejected from the house of Avraham, Hagar, together with her son Yishmael, journey through the desert.

She is starving, her son is dying, and she recognizes that reality. Her reaction to the situation was to throw away her son, and to weep under a bush. Hagar was consumed, a victim, and she surrendered to reality. She made no effort to change or improve the situation. She cries in desperation. A morbid, pessimistic and submissive cry. Unlike Sisera’s mother, she sees the “facts” only too clearly. She does not deny reality, rather submits to it. This too is not the approach we deem appropriate.

The third cry is the cry of Rachel

Imenu. Rachel lived a hard life and a brief one; she knew trouble and anguish.

She gave up marrying the love of her life, on behalf of her sister. It took her years to bear a child. She does not live to see her two sons mature. She experiences one tragedy after another. In the Haftorah that is read on the second day of Rosh Hashana, we are told that Rachel sees her children going into exile and recognizes the bitterness of reality. But unlike Hagar, she refuses to bow to these realities. She demands from Hashem, help my children, Rachel mevakah al baneha. She looks reality in the eye, refuses to submit to it. She refuses to accept exile and destruction as the last word. As Rabbi Lamm states: “the Jewish soul beholds reality in all of its ugliness, but sets out to transform it… The tears of eim Sisera or Hagar are the end of their story. For Rachel, they were just the beginning.”

There are difficulties that we all face, individually and as a nation. We should emulate the cry of Rachel Imenu. We cannot deny or submit to reality. Rather, this Rosh Hashana, let us introspect and acknowledge reality, face our personal and national challenges and turn to Hashem, as did Rachel our matriarch for assistance and guidance in providing a yeshua.

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REBBETZIN SHIRA SMILES Faculty, OU Israel Center

Unity Underscored

“

Hands Across America” was a concept that made great waves. For fifteen minutes approximately six million people held hands in a chain across the United States. It was meant to be a powerful event of solidarity and fellowship. But after those fifteen minutes the hands dropped, and the connection was over. In high contrast, Judaism’s view of unity and mutual responsibility is one that spans the millennia and cuts much deeper to the core of the human experience. Keneset Yisrael is one powerful, indivisible unit.

Each individual must not only consider himself part of a larger whole, he must feel deeply and forever connected to that whole.

Elisha Hanavi asks the Isha Hashunamit (Melachim II 4:13) how he could repay her kindness, in what way could he

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intervene with the higher powers on her behalf. She responds with the famous words “betoch ami anochi yoshevet”, I dwell among my people; she did not want to be singled out from others.

Why was she so insistent that Elisha not daven specifically for her? Rav Chayim Friedlander in Siftei Chayim explains the following profound dynamic. Hashem sends down tremendous blessing to the whole of Klal Yisrael, to the extent one is connected to the community, one will receive this blessing. Further, when one separates from the community, that person is more closely scrutinized, and will often be found wanting.

There are yet more advantages to one’s connection to the community. The Chatam Sofer notes that linking oneself to the Jewish people enables a person to fulfill all 613 mitzvot. It is impossible for one individual to simultaneously be a kohen, levi, man, woman, king, married, etc. It is only when we identify ourselves with the greater whole, that we are considered to have upheld the entire Torah.

Jewish unity also comes with tremendous responsibility. In Parashat Nitzavim the Jewish people enter a covenant wherein we become responsible for the actions of our fellow Jew. The resounding answer to Hevel’s query to Hashem, “Hashomer achi anochi - Am I my brother’s keeper?”, is a resounding “YES!”. We must be concerned with the physical and spiritual welfare of others, as we are concerned with our own.

Rav Schorr in Halekach V’halibuv highlights the idea that a person’s heart is located towards the left of his body. This is clearly unusual as the right is always considered the more dominant side.

Rather, the heart’s placement on the left side is intentional, as it is situated to the right of one’s friend; the purpose of our heart is feeling for another and acting on their behalf.

On Rosh Hashanah we declare that repentance, prayer and charity can assist in averting a negative decree. How many opportunities we have on this holy day to perform “charity” in greater ways than merely pledging an amount of money.

We can make sure the needs of others are met; whether it is helping a person who needs a place to sit or helping someone find the place in the tefillah.

Charity also includes davening for others.

Throughout the chag look around to see which members of your community need the blessings of healing, parnassah, shidduchim or an extra measure of siyata dishmaya. Daven for those families as if they were your own, after all, they really are.

OU ISRAEL CENTER

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RABBI JUDAH MISCHEL OU NCSY Mashpia

1.0 Nitzavim / Erev Rosh Hashanah

“

Tomorrow will be Rosh Hashanah, ‘Karanatzia Nacht’ (‘Coronation Night’),” the melamed exclaimed, looking at each boy in the eye. ...

Rav Yosef Dov Soleveitchik zy’a related the powerful childhood memory of “unaccustomed feeling and joy” expressed by his Lubavitcher cheder melamed in the village of Chaslavitch on Erev Rosh Hashanah: “Kinderlach, Do you know what that means? It’s time to put a crown on the ‘head’ of G-d! And do you know who places the crown?” The melamed paused with emotion, “Yankel the Tailor and Berel the Shoemaker….”

You and I, each and every one of us, big and small, crown the Infinite G-d as King

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of the Universe.

“Over the years I have said many sermons and written many discourses on the concepts of Rosh Hashanah, but nothing ever made me feel the theme of the holiday as the words of that teacher,” reminisced the Rav. “Every year when I pray Meloch al Kol haOlam Kulo — ‘Rule over the whole world in Your glory,’ I remember them….”

We all have different talents, strengths and abilities, and every member of Klal Yisrael has a unique role to fulfill in Avodas Hashem.

Atem Nitzavim HaYom, Kulchem Lifnei Hashem Elokeichem... “You are standing here today, all of you together

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before G-d the heads of your tribes, your elders… your children, women, converts and those within your encampment; from your wood-choppers to your water shleppers… in order to bring you into the covenant and oath that Hashem is making with you on this day…”

The Gemara tells us that the ‘day’ described in this week’s Parsha is an allusion to Rosh Hashanah, when we all stand together as one before HaKadosh Baruch Hu, unified in our efforts to return to G-d and coronate Him as King.

Without the awareness that we are “before Hashem” and equal in His eyes, status is defined and people are valued commensurate with their social standing, intellectual abilities, physical strength, talent and resources. Rosh Hashanah celebrates the creation of mankind in the image of G-d, a joyful Yom Tov where we refocus our lives around the belief and knowledge that all of us — regardless of our abilities or lack-thereof — are Hashem’s beloved children, and standing before Him, we are all on equal footing, the tailor, the shoemaker….

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We all have different talents, strengths and abilities, and every member of Klal Yisrael has a unique role to fulfill in Avodas Hashem. In a world where we often judge and label others based on their LinkedIn profiles and professional resumes, it is perhaps only when we “stand before Hashem” that we are aware of being counted as equals.

Rosh Hashanah is called Yom Zichron Teruah the Day of Remembering the Shofar Blast, and also simply Yom Teruah (Bamidbar 29:1) The Chozeh of Lublin zy’a suggests that the name of the Yom Tov, Teruah, comes from the root of the word Reut, meaning friendship or camaraderie. Therefore, Zichron Teruah is hinting: ‘Remember that Kol Yisrael Chaveirim, all of Israel are not only a family, we are also meant to be friends.’

On Rosh Hashanah let’s ‘remember our friends’, and our neighbors and all of our extended Jewish family, for to truly coronate the King, we must recognize that before HaKadosh Baruch Hu, we are all one, equal and the same: His beloved children.

RH/YK Pull Apart xetik meie dpyd y`x itc

For most efficient use, separate the sheets as follows:

Innermost 3 sheets when folded together make a 12page Vidui booklet.

Next two sheet, folded together into an 8-pager: Kaparot, Blessing children, YK candle lighting, 5 pages for Readings Of both RH & YK. Next sheet makes a 4-pager of Tashlich.

Next sheet opens to a 2-page spread for Seder Leil RH and a 2-page spread for Shofar.

Final sheet (the one you are reading) has a 2-page spread on one side and Greetings for Leil RH and Kiddush on the other.

Greetings exchanged on the first night of RH, after Maariv to one male:

mFlẄlE § miaFh ¦ mi¦ig© l§ xY¥ l§ `© l§

mz¥ g̈z¥ e§ az¥ M̈Y¦ däFh dp̈Ẅl§

to one female:

mFlẄlE § miaFh ¦ mi¦ig© l§ xY¥ l§ `© l§

in¦ z¥ g̈z¥ e§ ia¦ z¥ M̈Y¦ däFh dp̈Ẅl§

to males or mixed group (and commonly used for female plural too):

mFlẄlE § miaFh ¦ mi¦ig© l§ xY¥ l§ `© l§

Enz¥ g̈z¥ e§ Eaz¥ M̈Y¦ däFh dp̈Ẅl§

"traditional" (but possibly obsolete?) for females (plural)

mFlẄlE § miaFh ¦ mi¦ig© l§ xY¥ l§ `© l§

dp̈n§ z¥ g̈z¥ e§ dp̈a§ z¥ M̈Y¦ däFh dp̈Ẅl§

From the first morning of Rosh HaShana through Yom Kippur, ¦ g xn§ ©b the traditional greeting is däFh dn̈iz£ OU ISRAEL CENTER

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Candle Lighting & Havdala times SEE NOTES BELOW Yerushalayim/Maale Adumim Aza area (Netivot, et al) Beit Shemesh/RBS Gush Etzion Raanana/TM/Herzliya/K'Saba Modi'in/Chashmona'im Netanya Be'er Sheva Rehovot Petach Tikva Ginot Shomron Haifa/Zichron Gush Shiloh Tel Aviv/Giv'at Shmuel Giv'at Ze'ev K4 & Hevron Ashkelon Yad Binyamin Tzfat / Bik'at HaYarden Golan

Rosh HaShana

Vayeilech-Shuva Yom Kippur

candles candles havdala candles havdala candles havdala

5:52 6:09 6:08 6:07 6:08 6:08 6:08 6:07 6:08 5:52 6:07 5:58 6:06 6:07 6:07 6:07 6:09 6:08 5:55 6:04

7:03 7:05 7:03 7:03 7:04 7:03 7:04 7:04 7:04 7:04 7:03 7:04 7:02 7:04 7:03 7:03 7:05 7:04 7:01 7:00

7:01 7:04 7:02 7:01 7:03 7:02 7:03 7:03 7:03 7:03 7:02 7:02 7:01 7:03 7:01 7:02 7:04 7:03 7:00 6:59

5:46 6:03 6:01 6:01 6:02 6:01 6:02 6:00 6:02 5:46 6:01 5:51 6:00 6:00 6:01 6:01 6:03 6:02 5:49 5:58

6:56 6:59 6:57 6:56 6:58 6:57 6:58 6:58 6:58 6:58 6:57 6:57 6:56 6:53 6:56 6:57 6:59 6:58 6:55 6:54

5:41 5:58 5:56 5:56 5:57 5:56 5:57 5:55 5:57 5:41 5:56 5:46 5:55 5:55 5:56 5:56 5:58 5:57 5:44 5:53

6:51 6:54 6:52 6:52 6:53 6:52 6:53 6:53 6:53 6:53 6:52 6:52 6:51 6:49 6:51 6:52 6:54 6:53 6:49 6:49

FOR RH ( YK notes on YK candles page) :

Recommended: light a 48hr (or 72hr) candle before candle lighting, to provide a ready flame for 2nd night lighting.

For Yom Tov (which is not Shabbat), a woman need not light first and then say the bracha (as she does for Shabbat candles). Since one may handle fire and light from one candle to another on Yom Tov, it is possible - and preferable - to recite brachot immediately before performance of the mitzva (which is the general rule for brachot and their mitzvot, Shabbat candles being a notable exception). A woman who wants to light for Yom Tov the same way she lights for Shabbat, may do so.

However, on the second night, when lighting is after dark, the brachot should be said first, then the candles lit - FROM A PRE-EXISTING FLAME ONLY, and the match or helper candle must not be extinguished, but rather should be put down in a safe place to go out by itself. (Also see note concerning SHE-HE-CHE-YANU on the page with the Candle-lighting brachot and prayer.)

TT 1342 RH&YK Pull Apart section 50

Candle lighting and Havdala times for RH & YK

TORAH TIDBITS / NITZAVIM 5779 & VAYELECH 5780

For RUBIYA (black-eyed peas):

,Epi«zFa£̀ ¥ idŸl'`¥ ¥ e Epi«dŸl'¡ ¥ ` 'd ,Li«p¤ ẗN§ n¦ oFvẍ id§ ¦i .EpizFI ¥ k§ª f EAx¦§ IW¤ For KARTI (leek):

,Epi«zFa£̀ ¥ idŸl'`¥ ¥ e Epi«dŸl'¡ ¥ ` 'd ,Li«p¤ ẗN§ n¦ oFvẍ id§ ¦i .Epi ¥̀ p§ FU Ezx§ M̈¦IW¤ For SILKA (beets or mangold):

,Epi«zFa£̀ ¥ idŸl'`¥ ¥ e Epi«dŸl'¡ ¥ ` 'd ,Li«p¤ ẗN§ n¦ oFvẍ id§ ¦i .Epi¥ai§ F` EwN§ Y© q¦§ IW¤ For DATES:

,Epi«zFa£̀ ¥ idŸl'`¥ ¥ e Epi«dŸl'¡ ¥ ` 'd ,Li«p¤ ẗN§ n¦ oFvẍ id§ ¦i .Epi ¥̀ p§ FU EOY¦ © IW¤ For KARA (type of squash, pale green): some say this for carrots - play on words x¤fB¤ /x©fB§

,Epi«zFa£̀ ¥ idŸl'`¥ ¥ e Epi«dŸl'¡ ¥ ` 'd ,Li«p¤ ẗN§ n¦ oFvẍ id§ ¦i .EpizFI ¥ k§ª f Li«p¤ ẗl§ E`x§ T̈¦ie§ Ep¥piC¦ x©fB§ rx©T̈¦IW¤ For POMEGRANATE:

,Epi«zFa£̀ ¥ idŸl'`¥ ¥ e Epi«dŸl'¡ ¥ ` 'd ,Li«p¤ ẗN§ n¦ oFvẍ id§ ¦i .oFOx¦ M§ EpizFI ¥ k§ª f d¤Ax©§ PW¤ If one eats FISH on Leil Rosh HaShana, say the following:

,Epi«zFa£̀ ¥ idŸl'`¥ ¥ e Epi«dŸl'¡ ¥ ` 'd ,Li«p¤ ẗN§ n¦ oFvẍ id§ ¦i rx©d̈ o¦ir© `d¥ z§ `ŸNW¤ e§ miB¦ C̈M© d¤Ax¦§ pe§ dx¤t¦§ PW¤ .mdÄ ¤ zh¤ ¤ lFW rx©d̈ o¦ir© oi ¥̀ W¤ ElN̈d© miB¦ C̈M© EpÄ zh¤ ¤ lFW Some place the HEAD of a ram or fish on the table and say:

,Epi«zFa£̀ ¥ idŸl'`¥ ¥ e Epi«dŸl'¡ ¥ ` 'd ,Li«p¤ ẗN§ n¦ oFvẍ id§ ¦i .ap̈f̈l§ `Ÿle§ W`Ÿxl§ d¤id¦ § PW¤

If one eats the meat of a sheep (preferably a ram), he says:

.wg̈v¦ § i lW¤ Fli ¥̀ Epl̈ÎxM̈§fY¦ W¤ oFvẍ id§ ¦i TT 1342 RH&YK Pull Apart section

The "SEDER" for Leil Rosh HaShana OU ISRAEL CENTER

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The Mitzva to Hear Shofar First and foremost, before any of the themes, symbolisms, and reminders mentioned in the paragraphs that follow, is the main reason and kavana for doing ANY mitzva - because G-d commands it. The phrase L'SHEIM MITZVAT SHOFAR should be on our minds from the Brachot of the shofar-blower to last blast.

The Torah says that the first day of the seventh month shall be a T'RU'A DAY. We are taught by the Oral Law that this means that we are to hear the sound called T'RU'A, which is to be produced by the Shofar. AND, we are to hear the T’RU’A three times. AND that each T’RU’A is to be preceded and followed by a P'SHUTA, a plain, long blast, the one we call T'KI'A. We do not know exactly what our Sages meant the T'RU'A to sound like. It is to be like crying, wailing, sobbing, moaning, sighing, or some combination thereof. To satisfy different opinions, we have two sounds, called SH'VARIM and T'RU'A, and the combination of the two, SH’VARIMT’RU’A. Therefore, to fulfill the Torah's requirement of hearing the Shofar on Rosh HaShana, we must hear 3 each of the following combinations: T'KI'A / SH'VARIM-T'RU'A / T'KI'A (x3) T'KI'A / SH'VARIM / T'KI'A (x3) T'KI'A / T'RU'A / T'KI'A (x3) Let’s refer to this as a Large Set of Blasts (a.k.a. 30 KOLOT). One of each make a Small Set (a.k.a. 10 KOLOT).

The Torah's requirement is satisfied with 30 KOLOT (sounds or blasts); the Sages instituted Shofar-blowing during the Amida, thereby linking the Shofar-sounds with each of the 3 main brachot of Musaf MALCHIYOT (Kingship), ZICHRONOT (Remembrances), SHOFAROT (Shofars).

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TORAH TIDBITS / NITZAVIM 5779 & VAYELECH 5780

Some shuls blow during the repetition of the Amida only; others blow during the silent Amida as well.

And, as is well-known, the custom is to blow additional blasts (10 or 40, as the case may be) after the Amida, to bring the total number of blasts to 100. 100 conveys completeness and fullness. On RH, we don't just blow the Shofar, we are fully saturated with the Shofar sounds. This fulfills the sense of "YOM T'RU'A there shall be for you". (There is also another reason given for the 100 blasts, having to do with the lament of the mother of Sisra, as recorded in the Book of Sho'f'tim.)

Symbolisms and Kavanot (R' Yoel Schwartz, from Menorat HaMa'or)

G-d's Kingship Rosh HaShana corresponds to the 6th day of creation, the day human beings were created. Since it is the day that G-d's subjects, so to speak, came into existence, it follows that He became our King on that very same day. We therefore consider Rosh HaShana to be the Coronation Day of the Supreme King. To herald that event, we sound the royal trumpet - the Shofar. This concept of G-d's Kingship is one of the major themes of Rosh HaShana. One of the three central brachot of the Rosh HaShana Musaf is Malchiyot Kingship. In that bracha, we quote ten p’sukim from Tanach that deal with this theme. The T'KI'A (the long monotonic, unbroken blast, a.k.a. P'SHUTA) specifically is associated with this aspect of Rosh HaShana. The T'KI'A is a happy and proud sound. Although other emotions claim our attention, one should be happy and proud on Rosh HaShana as we reaffirm our loyalty to the King of Kings.

Call to Repentance The Shofar is the alarm that (hopefully) wakes people up to

SHOFAR - first of two pages

T a s h l i c h First day of Rosh HaShana Monday, September 30th, '19

What it isn't & what it is Tashlich is NOT a hocus-pocus magical method for ridding oneself of sins. It's just not that simple. One must do sincere T'shuva, pray to HaShem, say Vidui, and if interpersonal sins are involved (which they inevitably are), one must appease those he/she has wronged and receive their forgiveness before T'shuva can succeed. One cannot go to the waterside, say some pâ&#x20AC;&#x2122;sukim, throw some crumbs into the water (a practice which poskim frown upon, by the way), and walk away with a clean slate - without some hard, real Repentance. In fact, there have been rabbanim in various times and places who have banned Tashlich in their communities so that people should not slacken off from the major challenges of the Yamim Nora'im - T'shuva, Prayer, and Tzedaka.

There are other authorities who did not mention the custom of Tashlich in their writings at all, since it does not appear in the Talmud or other early sources. For example, the Vilna Gaon's practice was/is not to do Tashlich. Yet Tashlich is a wide-spread minhag in most Jewish communities around the world.

If one was not able to say Tashlich on Rosh HaShana, it may be said during Aseret Y'mei T'shuva, or even afterwards until Hoshana Rabba.

The lead passage of Tashlich gives us the origin of its name, and probably the main origin of the custom itself. The second pasuk (Micha 7:19) speaks of G-d, in His mercy, "casting our sins into the depths of the sea". This is our T'shuva goal - to repent so sincerely, that G-d will erase our sins completely.

Kings of Israel were anointed by the riverside. Water is the symbol of life, of Torah, and of continuity. On Rosh HaShana, when we celebrate the coronation of the King of kings, we go to the river (or other body of water) as a reminder of this theme of the day.

The Midrash tells us that the Satan received G-d's permission to try to dissuade Avraham Avinu from going to Har HaMoriah with Yitzchak. He placed a river in Avraham's way, but Avraham was so determined to carry out G-d's command, that he walked right into the water. Nothing would stop him. The river became a symbol of dedication to G-d. On RH, the anniversary of the Akeida, we go to the riverside and "remind" G-d (so to speak), and ourselves, of the dedication of our forefather Avraham, and to rededicate ourselves to Torah and mitzvot with that high level of commitment.

There is a kabbalistic analogy drawn between the opening, main p'sukim of Tashlich, and the Thirteen Divine Attributes. This idea adds to the significance of the Tashlich recitation, because of the power of invoking the Yud-Gimel Midot. They are essential to Slichot and T'shuva, and are bound to the Biblical events of the Elul- RH-YK period.

TT 1342 RH&YK Pull Apart section

TASHLICH - Intro OU ISRAEL CENTER

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The text for Tashlich varies from machzor to machzor. In the remaining 2l of this 4-pager, you will find a bit more text than some, and less than others. It is appropriate to supplement the regular Tashlich texts with your own prayers. On Rosh HaShana, when we spend a significant amount of time in shul davening, we don't say "enough is enough". After a festive lunch, we go out of our homes to pray between prayers. But we don't go to the Beit Knesset. Instead, we go to a body of water, into nature (on the anniversary of its Creation), where G-d's Presence should also be strongly felt, and we revel in His majesty and recommit ourselves to His service.

USE TASHLICH WISELY. Make it a meaningful part of your Rosh HaShana, and let some of the ideas presented here enrich the experience. In some communities, Tashlich is a big social event. While not a bad thing per se, people must "be on their best RH behavior", so to speak.

(Some say this first passage once, some say it three times)

k-gi:f dkin

`Ÿl« Fzl̈£g«p© zix¦ ¥̀ W§ l¦ rW¤ © R l©r x¥aŸre§ oFr̈ `Ÿ¥yŸp LFnM̈ l' ¥̀ in¦ WAk§ i¦ Epn£ ¥ gx«©i§ aEWï :`Ed« c¤qg¤ ut¥ g̈ i«M¦ FR`© c©rl̈ wi¦fg¡ d¤ zn¡ ¤ ` oY¥ Y¦ :m«z̈`ŸHg© lM̈ mï zFlvª n§ A¦ Kil¦ W§ z© e§ Epi«zŸ ¥ pŸ«e£r :mc«¤ ¤w ini ¥ n¦ EpizŸ ¥ a £̀«l© Ÿr§ A© W¦ § p x«W£̀ ¤ md̈ẍa§ `© l§ c¤qg¤ aŸwr£ «i© l§

S T A R T

HERE

h-d:giw mildz

dn© `ẍi`¦ `Ÿl il¦ 'd :D'«ï ag̈x§ O© ¤ a i¦pp̈r̈ D'Ï iz` ¦ ẍẅ x«v© O¥ d© on¦ zFq£g«l© aFh :i«`§ ¨ pŸya§ d ¤̀ x§ ¤̀ i¦p £̀ e«© iẍ§fŸrA§ il¦ 'd :mc̈« `¨ il¦ dŸ¤y£r«I© :mi«ai ¦ c§¦ pA¦ gŸ© hA§ n¦ 'dA© zFq£g«l© aFh :mc̈« `¨ Ä gŸ© hA§ n¦ 'dA© bl wxt mildz

l¤ap¥ A§ xFPk¦ A§ 'd©l EcFd :d«N̈d¦ z§ dë`p̈ mix¦ Ẅ§il© 'd«A© miwi ¦ C©¦ v Ep§Px«© xẄï i«M¦ :d«r̈Exz§ A¦ o¥Bp© Eaihi ¦ d¥ Wc̈g̈ xiW¦ Fl ExiW¦ :Fl« ExO© § f xFŸyr̈ d`¨ l§ n̈ 'd c¤qg¤ hR̈W§ nE ¦ dẅc̈v§ a«dŸ¥ ` :d«p̈En¡`A¤ EdŸ¥y£rn«© lk̈e§ 'd x©aC§ in¥ c¥PM© q¥pŸM :m«`ä ¨ vÎl § M̈ eiR¦ gEx © aE § EŸyr£ «p© m¦in© Ẅ 'd x©ac§ A¦ :ux«¤`¨ d̈ ExEbï EPO¤ n¦ ux¤`¨ d̈ lM̈ 'dn¥ E`xi«§ i¦ :zFnFd « Y§ zFxv̈Ÿ`A§ ozŸ ¥ p mÏd© z©vr£ xit¦ d¥ 'd :cŸ«n£r«I© e«© dËv¦ `Ed« id¤ ¦ Ie© xn© `¨ `Ed iM¦ :l«a¥ z¥ i¥aW§ Ÿi« ÎlM̈ FAl¦ zFaW§ g§ n© cŸnr£ Y«© ml̈Frl§ 'd z©vr£ :mi«O© ¦ r zFaW§ g§ n© `i¦pd¥ m¦iFB :Fl« dl̈£g«p© l§ xgÄ © mr̈d̈ eid̈Ÿl'¡` 'd xW£̀ ¤ iFBd© ix¥W§ `© :xŸc« ë xŸcl§ TT 1342 RH&YK Pull Apart section 54

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TASHLICH - page 1

zextk xcq KAPAROT

KAPAROT is a custom that dates back to the time of the Gaonim. Traditionally, one uses a chicken - rooster for a male, hen for a female, one of each for a pregnant woman. Through the years, there were problems with improper attention paid to the slaughter of the chickens, due to the large demand for slaughter on Erev YK. Since Kaparot chickens were to be prepared and given to poor people, there developed - in some communities - the practice of using money instead, which is given to TZEDAKA, thereby seeing to the needs of the poor and alleviating the abovementioned problems.

KAPAROT is often misunderstood. It is NOT a shortcut to atonement. For real atonement, we must approach HaShem with sincere repentance, mitzvot and good deeds, prayer and fasting.

KAPAROT is a sobering reminder of the frailty of life, an inspiration to T'SHUVA, AND a way of involving us in G'MILUT CHASADIM before YK. Ideally, "do" Kaparot on Erev Yom Kippur in the morning. The text on this page is meant for those who use money for tzedaka rather than chickens. Those who use chickens (or fish) can find the standard text in a Machzor or Siddur.

Many people use a multiple of CHAI, such as 1.80, 3.60, 5.40... 18.00å, etc. Some suggest that the amount taken for KAPAROT should at least be the cost of a chicken (30ishå). The money should ideally be given to TZEDAKA before Yom Kippur. Shuls provide collection plates at Mincha on Erev Yom Kippur for that purpose.

Hold the money in your right hand and say the following passage 3 times:

,mc̈`¨ i¥pA§ :l¤fx§ aE © i¦pr¢ ixi¥ q£̀ ¦ ze¤n̈l© § ve§ KWg ¤ i¥aWFi § :wY© ¥ pi§ mdi ¤ zFx ¥ qFnE § ze¤n̈l© § ve§ KWg ¤ n¥ m ¥̀ ivFi ¦ c©r EriB©¦ Ie© mẄt© § p a¥rz© Y§ lkŸ¤ ` lM̈ :EP©rz§ i¦ mdi ¤ zŸ ¥ pF£rnE ¥ mr̈W§ R¦ Kx¤C¤ n¦ mil¦ e¡ ¦` FxäC§ g©lW§ i¦ :m¥riWFi ¦ mdi ¤ zFw ¥ vª O§ n¦ mdl̈ ¤ x©SA© 'd l ¤̀ Ew£rf§ I¦ e© :ze¤n̈ ix£ ¥rW© :mc̈`¨ i¥pa§ l¦ eiz̈F`l§ t¦§ pe§ FCq§ g© 'd©l EcFi :mz̈Fzig¦ X§ n¦ h¥Nni © e¦ m ¥̀ R̈x§ i¦ e§ :FxWï § mc̈`¨ l§ ciB¦ d© l§ s¤l`¨ i¦Pn¦ cg̈ ¤̀ uil¦ n¥ K`¨ l§ n© eil̈r̈ W¥i m`¦ :xtŸ¤ k iz`v̈ ¦ n̈ zg© Ẅ zc¤ x¤n¥ Ed¥rc̈R§ xn`Ÿ ¤ Ie© EP¤Pgª i§ e©

i:fw mildz ci:fw mildz

:fw mildz `k-fi

:bl aei` ck-bk

Next, wave your hand with the money in a circles over your head while saying the first 3 word-pairs below, then finish the statement. Repeat a second and third time.

,dẅc̈v§ l¦ K¥li¥ sq¤ M¤ d© d¤f ,iz¦ ẍR̈M© d¤f ,iz¦ ẍEnY§ d¤f ,iz¦ ẗil£ ¦ g d¤f .mFlẄlE § miM¦ x£̀ ª miaFh ¦ mi¦Ig© l§ K¥l ¥̀ e§ q¥pM̈ ¤̀ i¦p £̀ e© TT 1342 RH&YK booklet

Kaparot with money for Erev YK OU ISRAEL CENTER

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mixetikd mei z`xwl zepade mipad zkxa midŸl'¡ ¦ ` Kni ¥ U¦ i§ .d`¥ ¨ le§ lg¥ ẍ dẅa§ x¦ dẍÜM§

midŸl'¡ ¦ ` Lni § U¦ i§ .dW© ¤ pn§ k¦ e§ mi¦ ẍt§ ¤̀ M§

.Lx«¤n§ W¦ § ie§ 'd L§kxä§ ¤ i .‚«P¤gi¦ ª e Li«l¤ ¥̀ eip̈R̈ 'd x ¥̀ï .mFlẄ Ll§ mUï§ ¥ e Li«l¤ ¥̀ eip̈R̈ 'd `ܦi Fzä£d`© K¥Al¦ A§ |LA§ l¦ A§ oY¦ ¥ IW¤ ,m¦in© Ẍ©AW¤ Epia¦ `¨ i¥pt§ N¦ n¦ oFvẍ idi ¦ e¦ `ŸNW¤ K¦inï © |Linï ¤ lM̈ K¦ip© R̈|Li¤pR̈ l©r 'd z`© x¦§ i d¤id§ z¦ e§ ,Fz`¨ x¦§ ie§ K¦ip© i¥r|Li¤pi¥r .zFev§ nE ¦ dẍFzA§ K¥wW§ g¤ |Lw§ W§ g¤ idi ¦ e¦ ,i`¦ ḧg¤ z¤ |`ḧ¡gz¤ ¦ i gkŸ© pl§ ,zFni¥̀ d¤Bd¤ § i K¥Al¦ e§ |LA§ l¦ e§ ,zFnk§ g̈ x¥Ac§© i KiR¦ |LiR¦ ,EhiA© oFvx§ zFŸyr£ l© EvExï K¦il© b§ x©|Li¤lb§ x© ,zŸev§ n¦ a§ Ewq© § ri© K¦icï © |Licï ¤ zFI¦pẅc§ v¦ e§ miwi ¦ C©¦ v zFpäE mi¦pÄ Kl̈|Ll§ oY¦ ¤ i .m¦in© Ẍ©AW¤ Kia¦ `¨ |Lia¦ `¨ ,KExÄ KxFw ¥ n§ |LxFw § n§ idi ¦ e¦ ,mdi ¤ n§ ¥ i lM̈ zFev§ n¦ aE § dẍFY©A miw¦ qFr § Fcï zg© Y© n¦ ge©x¤aE § zg© © paE § xY¥ d¤ A§ Kz¥ q̈p̈x§ R© |Lz§ q̈p̈x§ R© Kl̈|Ll§ oin§¦ fi© e§ id¦ Y§ W¤ |d¤id§ Y¦ W¤ dq̈p̈x§ R© ,mc̈ë xÜÄ z©pY§ n© ic§¥ i l©r `Ÿle§ däg̈x§ d̈ mi¦Ig© l§ in¦ z¥ g̈z¥ e§ |mz¥ g̈z¥ e§ ia¦ z¥ M̈z¦ e§ |az¥ M̈z¦ e§ ,mX¥ d© zcFa£ © rl© dïEpR§ |iEpR̈ :on¥ `¨ ,l ¥̀ ẍU¦ § i i¥wiC©¦ v lM̈ KFzA§ miM¦ x£̀ ª e© miaFh ¦ May it be G-d's will to instill in your heart love and reverence for Him, and that the fear of G-d should be on your face all the days of your life so that you will not sin; and that your yearnings shall be for Torah and Mitzvot. May your eyes gaze towards truth, your mouth shall speak wisely, and your heart meditate with awe, may your hands be occupied with mitzvot, may your legs run to do G-d's will. May He give you righteous children who will be immersed in Torah and Mitzvot all their lives, and may the source of your posterity be blessed. May He arrange your livelihood in a permissible way, with contentment and benefit from His generous Hand, and not through the gifts of others; a livelihood that will allow you the time to serve G-d. May you be inscribed and sealed for a good and long life, among all the righteous of Israel - AMEIN.

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Blessing (grand)children for YK

mixetikd meil zexp zwlcd Candle lighting for Yom Kippur Tuesday, October 8th '19

Yom Kippur candle lighting times are together with times for RH. See there.

BEFORE LIGHTING YOM KIPPUR CANDLES... It is customary to light memorial candles for one's departed parents before lighting Yom Kippur candles. An additional 24-hr. candle is lit "for the living". This candle also provides the "Flame that Rested" (NEIR SHESHAVAT) for Havdala.

Candles are lit in the "usual" Shabbat candles manner: light them, cover your eyes, make the brachot, then open your eyes and "benefit" from the light. When a woman lights Yom Kippur candles, she accepts upon herself ALL the restrictions of Yom Kippur - both the Fast Day aspect as well as the Shabbat-like restrictions.

If there is a compelling reason to do so, a woman may make a T'NAI (mental/verbal condition) that she is not yet taking upon herself Yom Kippur with the lighting. In such a case, she should NOT say Epï¡ gd¤ W¤ with lighting (she DOES say L'HADLIK), but waits until shul to say it with the congregation, after Kol Nidrei and before Maariv.

EpẄC§ w¦ xW£̀ ¤ ,ml̈Frd̈ K¤ln¤ EpidŸl'¡ ¥ ` 'd dŸ`© KExÄ .mixER ¦ M¦ d© mFi lW¤ x¥p wil¦ c§ d© l§ EpËv¦ e§ ,eiz̈Fv§ n¦ A§ .d¤Gd© on§ © Gl© Epr̈iB¦ d¦ e§ Epn̈§Iw¦ e§ Epï¡gd¤ W¤ ,ml̈Frd̈ K¤ln¤ EpidŸl'¡ ¥ ` 'd dŸ`© KExÄ Although it is not required, the common practice for women to say Epï¡gd¤ W ¤ at candle lighting (so too on Yom Tov). A woman who does say Epï¡gd¤ W ¤ at candle lighting, does not repeat it in shul. She should, of course, answer AMEN when the Chazan and congregation say it.

z ¤̀ e§ i©pÄ z ¤̀ e§ iWi ¦ `¦ z ¤̀ e)§ izF` ¦ o¥pFgY§ W¤ ,izFa£̀ © idŸl'` ¥ e¥ idŸl'¡ © ` 'd Li¤pẗN§ n¦ oFvẍ id¦ i§ © A§ miaFh ¦ mi¦Ig© l ¥̀ ẍU§ i¦ lk̈lE § Epl̈ oY¥ z¦ e§ ,iaFx © w§ lM̈ z ¤̀ e§ (iO¦ `¦ z ¤̀ e§ ia¦ `¨ z ¤̀ e§ izFp ,min£ ¦ gx©e§ dr̈EWi§ zC© wª t§ l¦ Epc¥ w§ t§ z¦ e§ ,dk̈ẍaE § däFh oFxk¦§ fa§ Epx¥M§§ fz¦ e§ ,mikEx£̀ ¦ e© lC©¥ bl§ i¦pM© ¥ fe§ .Epi¥pi¥A Lzp̈i § k¦ W§ o¥MW§ z© e§ ,EpiY¥ Ä mil¦ W§ z© e§ ,zFlFcB§ zFkẍA§ Epk¥ x§ äzE § ,WcŸ¤ w rx¤©f ,zn¡ ¤ ` iW§ ¥ p`© ,midŸl'¡ ¦ ` i ¥̀ x§ i¦ ,'d i¥ad£ F` ,mi¦pFa§pE min¦ k̈g© mi¦pä i¥paE § mi¦pÄ zcFa£ © r zk`¤ ¤ ln§ lk̈aE § ,miaFh ¦ miU£ ¦ rn© aE § dẍFzA§ ml̈Frd̈ z ¤̀ mixi¦ `¦ nE § ,miw¥ ¦ aC§ 'dA© d`¥ ¨ le§ lg¥ ẍ dẅa§ x¦ e§ dẍÜ zEk§fA¦ ,z`ŸGd© z¥rÄ izP̈ ¦ g¦ Y§ z ¤̀ rn© W§ `P̈`¨ .`xFA ¥ d© .on¥ `¨ .dr̈W¥ ˦pe§ Li¤pR̈ x ¥̀ d̈e§ ,c¤rë ml̈Frl§ d¤Ak§ i¦ `ŸNW¤ Epx¥¥p x ¥̀ d̈e§ ,EpizFO ¥ `¦ Since we will not be eating to the light of the candles, one should try to benefit from the candles in some way (without touching them, of course) upon returning home from shul. It is also good to have in mind at candle lighting, the various lights we leave on (or set to go on) around the house, which are part of the mitzva of HADLAKAT NEIROT.

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RH & YK Torah Readings & Haftarot RH - First Day 1st Torah • 34 p'sukim B’reishit 21:1-34

Five people are called to the first Torah

According to Tradition, Sara Imeinu was "remembered" on Rosh HaShana. She became pregnant, and subsequently gave birth to Yitzchak, despite her advanced age of 90. On the first day of Rosh HaShana we read B'reishit 21, from Vayeira, about the birth and early years of Yitzchak, and about the SaraHagar-Yishmael episode.

The last part of this reading is about the treaty made between Avraham and Avimelech. Commentaries point out that it was in the merit of the prayers of Avraham on behalf of the people of Avimelech's household, that his (Avraham's) and Sara's prayers for themselves were answered. This fits with one of the powerful themes and messages of RH, namely the power of prayer, in general, and of communal prayer, in particular. Almost always, we pray in plural.

2nd Torah • 6 p'sukim Bamidbar 29:1-6

Maftir, from Parshat Pinchas, is about the Rosh HaShana Musaf (also mentioning the Musaf of Rosh Chodesh - a rare mention on RH of the fact that it is also Rosh Chodesh Tishrei) and the mitzva of Shofar blowing.

Haftara • 38 p'sukim Shmuel Alef 1:1-2:10 The haftara echoes and reinforces the TT 1342 RH&YK Pull Apart section 58

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theme of the Power of Prayer, by giving us another example of a "barren matriarch" who conceived after praying, It is the story of Chana, mother of Shmuel HaNavi.

The silent nature of the Amida is attributed to Chana and the way she prayed at the Mishkan.

RH - Second Day 1st Torah • 24 p'sukim B’reishit 22:1-24 We continue reading from where we left off on the first day. Five people are called to the Torah in the first Sefer.

Perek 22 is the portion of the Akeida. It is arguably the most dramatic and emotion- evoking portion of the whole Torah. Tradition tells us that the Akeida took place on Rosh HaShana.

ZICHRONOT is one of the three major themes of Rosh Hashana, and the Akeida is the main element of ZICHRONOT. Not only is it the topic of the Torah reading, but it is the basis of the choice of Shofar -- namely, the Ram’s Horn -- and it is an oft repeated theme in davening.

We stand before G-d on Yom HaDin and we proclaim that we are not only the

l"f oinipa x"a iav 'x p"rl In loving memory of

Dr. Harold Nierenberg on his fourteenth yahrzeit Erev Rosh HaShana jexa exkf idi

Torah & Haftara readings for RH & YK - p.1

iecie

When you finish the main body of the Amida - with melya l`xyi enr z` jxand - Mincha of Erev Yom Kippur, and Maariv, Shacharit, Musaf, Mincha of Yom Kippur (and Ne'ila - see inside), you can put your Machzor down and use this VIDUI 12-pager to finish the Amida.

The text has been supplemented by English meanings (rather than translations) to help focus your KAVANA while saying this important part of the Yom Kippur davening.

Vidui

Added to each word of the ASHAMNU part of VIDUI are other sins associated with the same letter of the Alef-Bet, which the CHAYEI ADAM and other sources recommend be on one's mind, in one's heart, (even from one's lips), during VIDUI. The alphabetical ASHAMNU list does not mean that there are only 24 sins or kinds of sin; rather, it is meant to convey that we - as individuals and as a community have sinned "from ALEF to TAV", or, as we say in English, "from A to Z".

The letter GIMMEL, for example, stands for GAZALNU = We have stolen. First, you will notice that the meaning of “we have stolen” has been explained as more than just stealing money or robbing banks. It includes G’NEIVAT DA’AT (misleading, deceiving, others), GEZEL SHEINA (stealing someone’s sleep - something that really can never be repaid), stealing (wasting) time (that of others and even your own). But GIMMEL also stands for - We have: been arrogant (GA’AVA), revealed secrets (GILINU SODOT), and other sins with the letter GIMMEL. Just because a particular sin is not singled out on the alphabetical ASHAMNU list or in the double-Alef-Bet list of the AL CHEITs, does not mean that it should not be part of verbal VIDUI. And there is a lot of flexibility as to which letter a sin is assigned.

KIBALNU LASHON HARA, we have accepted Lashon Hara as true, could have been LASHON HARA KIBALNU, which would find it on the LAMED list rather than KUF. It doesn't matter. The idea is "the entire gamut of sin". In an old Peanuts comic strip, Lucy "helpfully" prepared a list of Charlie Brown's shortcomings for him. She tells him that she alphabetized them for his convenience. This is what Chazal have done with VIDUI. This presentation will hopefully be of help towards a more meaningful VIDUI. VIDUI is NOT just tapping the left side of your chest with your fist as you rattle off the ABCs of sin. It should be taken seriously - and slowly - as a verbalization of one's thoughts, feelings, and intentions of T'shuva. Sometimes, this verbalization follows the T'shuva process that has already taken place in one's heart and with one's improved actions. Sometimes, the VIDUI is the starting point - that which calls your attention to areas of behavior and thought that need improvement.

Either way - BOTH ways, VIDUI is an essential part of the T'shuva process.

Verbalization is often that which allows one to focus on personal shortcomings and embark on the road to repentance and/or to firm up one's resolve to repent.

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Remember, T'shuva is one of the greatest gifts from G-d to His people (us). It is the expression of His Divine Mercy and Love. If He did not want us to straighten ourselves out, He would simply punish us without giving us a second (and third and fourth and fifth...) chance to repent. Our motivations for T'shuva should be fear AND love of G-d.

The challenge is awesome, but it is always possible for one to change for the better. Step by step. Never be discouraged by what seems to be too formidable a task. Be encouraged by the fact that this is what G-d wants of us not to punish us, but for us to return to Him in strengthened faith, in better perform- ance of mitzvot - qualitatively and quantitatively, and to more carefully avoid the pitfalls of sin - against G-d and in our interaction and conduct with our fellow human beings and Jews - parents, children, spouses, family, friends, colleagues, strangers.

REMINDER: Interpersonal sins - intentional or inadvertent - require forgiveness from the injured party AND from G-d (usually in that order).

The pasuk YIH-YU L'RATZON (YL) is T'hilim 19:15 and appears twice in siddurim and machzorim at the end of each Amida, once right after z` jxand melya l`xyi enr, which is the end of the Amida and then again right before one takes three steps back to conclude the "full" Amida, with the addition of ,idl'` xevp and, in our case of Yom Kippur davening, the whole VIDUI section. The situation is best understood by saying that the "original" Amida was "just" the set of brachot, TT 1342 RH&YK Pull Apart section 60

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3 brachot of praise and description at the beginning, 3 brachot of thanks and acknowledgement at the end, and 13, 1, or 3 middle brachot. Then, our Sages appended other passages to the Amida, in essence extending the Amida until we close it with YL and then take our steps back. Some say YL in both places, in other words, before and after VIDUI. If this is your minhag, then continue to do so (or ask your Rav). There is a strong argument for the other opinion, namely to say it only at the end (right before taking the steps back), which makes VIDUI more a part of the Amida than an appendix to it. However, if one needs to "interrupt" VIDUI for K'dusha, Kaddish, or the like, then you should say YL wherever you are up to, join the congregation in K'dusha, saying the 3 main K'dusha p'sukim, or respond to Kaddish, etc. and then continue saying VIDUI. YL is then said again at the end. In other words, this second opinion is to say YL only once, unless necessary, as explained. (.il£̀ ¦ Fbe§ ixEv ¦ 'd ,Li«p¤ ẗl§ iA¦ l¦ oFib§ d¤ e§ it¦ ix¥n§ `¦ oFvẍl§ Eid¦ § i)

In this first passage of VIDUI, we ask of G-d that our prayers come before Him and that He not ignore them. We also say that we are not chutzpadik or stubborn enough to claim that we are free of sin, but the fact is that we (and our ancestors) have sinned. This simple statement is the first step of VIDUI: we have sinned.

Li«¤pẗl§ `ŸaŸ ,Epi«zFa£̀ ¥ idŸl|`¥ ¥ e Epi«dŸl|¡ ¥ ` oi ¥̀ W¤ ,Ep«zP̈ ¥ g¦ Y§ n¦ m©Nr© z§ Y¦ l`© e§ ,Ep«zN̈ ¥ t¦ Y§ 'd Li«¤pẗl§ xnFl © ,sx¤Ÿr« iW¥ wE § mi¦pẗ i¥Gr© Ep`¨ Epg«§ p© £̀ miwi ¦ C©¦ v ,Epiz«¥ Fa£̀ idŸl|`¥ ¥ e Epi«dŸl|¡ ¥ ` (Epi«zFa£̀ ¥ e)© Epg«§ p© £̀ lä£̀ ,Ep`«ḧg̈ `Ÿle§ .Ep`«ḧg̈ VIDUI - page 2

For each of the following 24 "terms of sin", one symbolically strikes the left side of his/her chest with the right fist. Before or after saying the word itself, sight-read (or say) the English text and allow your mind and heart to really become part of the VIDUI process by backing up your words. Don't hesitate to actually say more than the text - in any language - adding personal prayers, thoughts, and feelings. TALK TO G-D. This is a special time to do that.

(Don't worry about being slower than others; just find a good place to stand where you will not inconvenience others - so you won't have an additional sin to repent.)

The first part of the English text is based on the word itself. Then there are some of the items included by Rabbi Moshe Sternbach in HaDerech LiTshuva. Remember that the connection is based on the Alef-Bet, and won't be obvious from the English.

Also, keep in mind that we must repent once-in-a-while violations - not just whole behavior patterns. E.g. "We have stolen". This is not just for a person who is a career thief; it is also for a person who is basically law-abiding, but once in a rare while will download a pirated movie or copy a friend's CD to his computer. Or - one who usually avoids gossip and Lashon HaRa, but thought a particular episode about someone else was SO funny, that he just had to share it with his friend.

Epn§W «© `¨

We have become guilty... of a whole variety of sins. What we have done was not necessarily to rebel against G-d, but we nonetheless are devastated by our behavior We have eaten - forbidden foods, questionable foods, without brachot, without good manners and concern for others; there is something lacking in our faith in G-d (even just sometimes); we don't always say Amen properly, we have a cruel streak...

Epc§ «b©Ä

We have betrayed G-d by not doing His mitzvot properly and by sinning in a way that is disloyal to G-d; we have betrayed family & friends We have wasted prayer and Torah study time; we were not careful with Milk & Meat; we relied on ourselves sometimes to the exclusion of trusting in G-d; we have said "sloppy" brachot; we have belittled parents, teachers, scholars, friends; we have wasted time...

Epl§«f©B̈

We have stolen - things, time, other’s sleep, ideas; we have deceived...

We have been arrogant; wrongly took credit for something; harmed or annoyed others; not raised our children properly; have not been strict enough about sexual behavior; have not repaid kindnesses properly...

it¦Ÿc« Epx§ «A©C¦

We have slandered G-d (by questioning His justice and kindness) and people. We have said one thing and meant something else.

We have gossiped, defamed, used vulgarities, spoken disrespectfully, shouted misused the power of speech; not given people the benefit of the doubt...

We have caused perversion, corrupted others We have entertained improper thoughts - during davening, Torah learning, or in general; we have davened without kavana; burdened others; encroached on another's "space"; looked at indecent pictures, literature, etc.

Epie¦« r¡d¤ Epr§W «© x§ d¦e§

And we have caused wickedness; caused others to sin We have neglected to be properly respectful of G-d; showed lack of concern for the possessions of others; said we're sorry without trying to mean it; fomented dissent; joined with others and wasted time on nonsense...

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Epc§«f©

We have sinned intentionally, and then have rationalized our behavior (making T'shuva all the more difficult) We have taken G-d's Name in vain; been careless about ritual washing of our hands; been disrespectful to our parents; we 'ate like pigs'; threw food, mingled immodestly...

We have extorted; we have taken advantage of those weaker than us; we have pressured others to give in to us We have caused Chilul HaShem; we have falsely flattered others; thought bad thoughts; unjustly suspected others of wrongdoing; desecrated the Shabbat; not paid our debts; desired (in an unhealthy, unkosher manner) the possessions of others...

We have "attached" ourselves to falsehood; lying has become a part of our lives; we have accused others falsely; compounded lies by lying more; hung out with the wrong crowd We have given erroneous opinions and advice; defiled ourselves and others; handled Muktza on Shabbat or Yom Tov; belittled Good and chosen Bad...

Epq§n«© g̈

xw¤W «¤ Epl§t«© ḧ rẍ Epv§«r©ï

We have given evil counsel; we have abused the trust of others; advised others in ways that are not in their best interest We have secluded ourselves improperly with members of the opposite sex; joined others in time-wasting activities; knowingly sinned; lacked proper reverence and awe for G-d...

We have been deceitful; made intentionally misleading statements; false promises; have not tried hard enough to keep our promises We have made HaShem angry at us; been ungrateful; intended to harm others (even if we didn't); wasted time; delayed paying wages; called others derogatory nicknames...

Epa§«G©M¦ Epv§«l©

We have clowned around about matters that we should have treated seriously; we have ridiculed good people; we've joked about things, which prevents us from proper T'shuva because we don't take things seriously enough We have - not learned Torah properly; worn Shaatnez; not been kind & charitable; not been meticulous about mitzvot & halacha; not been scrupulous in our dealings with others...

We have rebelled; defied G-d's will; sinned because of incomplete faith We have held others back from doing mitzvot; not behaved properly in business...

Epc§ x«©n̈

We have angered G-d (so to speak) by disregarding His mitzvot, etc.

We violated promises and vows; took revenge and bore grudges; benefited from this world without brachot; were lazy in Torah learning and service of HaShem...

Epv§`«© p¦

We have turned away, ignored our responsibilities to G-d (and fellows) We have turned from Jewish customs; contradicted our parents or Torah authorities; dealt with contraband; forgiven others in word, but not in our hearts...

Epx§ x«©q̈ Epie¦« r̈

We have been perverse and have sinned because of perverted reasoning; we have deliberately sinned to gratify our desires We have been falsely modest; a burden to our spouse; we were insensitive to orphans & widows; we have violated (minor) prohibitions...

We have acted wantonly; denied the validity of (some) mitzvot; we basically believe in G-d & Torah, but have disregarded a specific mitzva We have rejected the Yoke of Heaven; we were afraid to reproach someone; we turned our hearts to idleness; we opened someone else's mail; we lacked fear of sin...

Epr§W «© R̈

TT 1342 RH&YK Pull Apart section 62

TORAH TIDBITS / NITZAVIM 5779 & VAYELECH 5780

VIDUI - page 4

Epx§ x«©v̈

We have persecuted others; caused suffering; been callous to others We have distressed our family members; we put our needs before G-d's...

We have been stubborn; we have refused to see G-d's Hand in life; we have ignored or denied that what happens in this world is not chance, but G-d's Will We have been jealous of others; been stingy with Tzedaka; read improper books; listened to and accepted Lashon HaRa; not been careful with Kriyat Sh'ma...

sx¤Ÿr« EpiX «¦ w¦

We have been wicked; done sins that are particularly identified with wickedness, such as hitting others, stealing, planning to sin We have pursued honor; quarreled for no good reason; ran after temptations...

Epr§W «© ẍ

We have corrupted our character; been arrogant; extremely angry; vulgar - sins which affect one's character We have - lied; forgotten G-d and our commitment to Him; were silent when we should have objected; gloated over another's misfortune; hated others; squandered physical & spiritual energies...

Epz§g«© W¦ Epa§«r©Y¦

We have been abominable; have become loathsome to G-d; immorality; idolatry; haughtiness; anger We have desired sinful things; belittled the Torah; we did not take the opportunity to repent; were not careful with our T'filin; were sloppy with davening...

We have strayed; drifted further away from G-d rather than getting closer to Him You have let us go astray (we lost the merit to have Your help); we have misused freedom of choice for ourselves and others

In summary... We have veered from Your mitzvot and good rules, and that hasn't been worth it at all. We acknowledge that Your judgments against us are just, because You act truthfully and we have brought evil upon ourselves. (Nonetheless, please forgive us...)

Epir«¦ Ÿ .Epr§Ÿ«r§Y¦

Li«¤hR̈W§ O¦ nE ¦ Li«¤zFv§ O¦ n¦ Epx«§ q© dŸ`© e§ .Ep«l̈ dë«Ẅ `Ÿle§ ,miaFH ¦ d© iM¦ ,Epi«l¥ r̈ `Äd© lM̈ l©r wiC©¦ v .Epr« § Ẅx§ d¦ Epg«§ p© £̀ e© z̈iUr̈ «¦ zn¡ ¤`

For NE’ILA, go to VIDUI pages 11 and 12, and then p.10 What can we say to You, G-d; You know everything; nothing is hidden before You...

zFxŸq¦§ Pd© lM̈ `Ÿl£d ,miw¦ g̈W§ o¥kFW Li«¤pẗl§ x¥Rq§ © p dnE © ,mFxn̈ aWFi ¥ Li«¤pẗl§ xn`Ÿ © p dn© lM̈ U¥tFg dŸ`© .ig̈ lM̈ ix¥z§ q¦ zFnEl£rz© e§ ,ml̈Fr i¥fẍ r© cFi «¥ dŸ`© .©rcFi «¥ dŸ`© zFlB¦§ Pd© e§ ¥ ,oh«¤ ä ix¥c§ g© .Li«¤pi¥r c¤b«¤Pn¦ xŸq¦§ p oi ¥̀ e§ ,‚O¤ n¦ ml̈r¤ § p xäC̈ oi ¥̀ .a¥lë zFil̈M§ ogFaE Therefore, may it be Your will that You forgive, pardon, and atone our many sins...

,Epi«z`Ÿ ¥ Hg© lM̈ l©r Ep«l̈ g©lq§ Y¦ W¤ ,Epi«zFa£̀ ¥ idŸl'`¥ ¥ e Epi«dŸl'¡ ¥ ` 'd ,Li«¤pẗN§ n¦ oFvẍ id§ ¦ i o¥kaE § .Epi«r¥ ẄR§ lM̈ l©r Ep«l̈Îx¤Rk© zE § ,Epi«zFpF£ ¥ r lM̈ l©r Ep«l̈ lg© n§ z¦ e§ T'shuva includes: recognition of sin, stopping sinful behavior, regret for having sinned, commitment not to continue to sin... and VIDUI TT 1342 RH&YK Pull Apart section

VIDUI - page 5 OU ISRAEL CENTER

63

After summarizing, we once again use an alphabetical format (this time, a double alphabetical arrangement) to enumerate a multitude of sins. And once again, the custom is to strike the heart (left side of the chest) for each AL CHEIT...

For the sin that we have sinned before You... (repeated for each) accidentally (or under duress) and willingly - even when we

don't mean to sin, we still must repent, for it indicates a lack in us that we sinned. How much more so, when it is intentional

,oFvẍaE § q¤pŸ`« A§

through hardness of the heart - refusing to admit that we might be wrong often results in sin. We have to be more humble...

Li«p¤ ẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

through ignorance - lack of Torah learning results in doing the wrong thing. Rather than plead ignorance, we must strive for greater knowledge

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

with words - many sins, especially related to misuse of the power of

speech, such as flippant oaths, cursing, gossip. We must be more careful of what emerges from our lips...

in public or in private - sins in public are potential Chilul HaShem; sins in private often indicate fear of what others will think, but a disregard for what G-d thinks. Negative either way.

.a¥Nd© uEO`¦ A§ ,z©rc̈« il¦ a§ A¦ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

.m ¦i«z̈ẗU§ iEHa¦ A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

.xz«¤ Q̈aE © iElB̈©A

through immorality - this includes a wide variety of sins and includes the sins themselves as well as that which a person does that causes lust and leads to the more serious sins...

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

with harsh speech - generally, this refers to misuse of the power of speech in all forms; specifically, it refers to speaking harshly to someone and unjustly hurting his/her feelings.

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

with knowledge and deceit - refers to using our knowledge in order to deceive and take advantage of others.

Also includes deceiving ourselves.

,zFiẍ£r iEN ¦bA§ .dR¤ xEAc¦ A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

,dn̈x§ n¦ aE § z©rc«© A§

through thoughts - this includes fantasizing about sin; such thoughts are the root of sin and also interfere with Torah learning and davening.

"I was ONLY thinking about..." is no excuse.

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

through wronging a fellow - deceiving, taking advantage of a friend, etc.; also refers to unfair treatment in business

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

by insincere confession - T'shuva must be "in your mouth and

.a¥Nd© xFdx§ d© A§ ,©rx«¥ z`«p̈Fd © A§

in your heart, to do..." Let our words motivate us to sincere repentance and let our sincere repentance be accompanied by proper VIDUI (VIDUI can start or 'cap' the T'shuva process)

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

in immoral gatherings - being part of a group whose conversations

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

are improper can easily lead one astray.

"But everyone else was there!" is not a reason or excuse

willfully and carelessly - even when we did not mean to sin,

we have what to repent - we should have been more careful, etc.

by belittling parents (incl. in-laws!) and teachers - this is not only something we do or say, but even something we think. It all is wrong and it threatens the strength of the Chain of Tradition.

TT 1342 RH&YK Pull Apart section 64

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

TORAH TIDBITS / NITZAVIM 5779 & VAYELECH 5780

.dR¤ iECe¦ A§ ,zEp§f zci © r¦ e§ A¦ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

.db̈b̈W§ aE ¦ oFcf̈A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

,mixFnE ¦ mixFd ¦ lEfl¦§ fA§ VIDUI - page 6

by exercising power - it is wrong to use one's power to intimi- date others; one must not arrogantly act superior over others. through desecration of G-d's Name - includes major Chilul HaShem as well as relatively minor acts which cause a lowering of the respect for G-d or Torah in the eyes of others.

through foolish speech - "why do we say stupid things?" One

has to repent this too, since speech is such a precious & powerful feature of humans. And, foolish speech often leads to action.

through impure lips - this is one of several references to improper speech; in this case, the subject is vulgar language and cursing. with the Evil Inclination - we sometimes fail to fight our

Yeitzer HaRa - rather flirt with it, then give in to it and follow it.

knowingly and unknowingly - we want to repent even sins that we are unaware of having done. Also, sins against others who may or may not know what we've said about or done to them.

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

,cï w¤fŸg« A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

.mX¥ d© lENg¦ A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

.dR¤ zEWt§ h¦ A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

,m ¦i«z̈ẗU§ z`© n§ hª A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

,rẍd̈ x¤v«i¥ A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

.mir¦ cFi § `ŸlaE § mir¦ cFi § A§

NOTE: G-d's name DF © l|¡ « ` is pronounced e-LO-ahh (Ashkenazi) or e-LOwahh (S'faradi) NOT ELOHA. Two points: the accent is on the F «l syllable, not the D© . And secondly, the PATACH under the HEI is pronounced BEFORE the aspiration of the HEI. (Just like it is with the g© of TAPU'ACH, RU'ACH, MIZBEI'ACH)

.Ep«l̈ÎxR¤ M© ,Ep«l̈ lg© n§ ,Ep«l̈ g©lq§ ,zFgil¦ q§ DF © l|¡ « ` ,mN̈Mª l©re§ For all of these sins, G-d of Forgiveness, forgive us, pardon us, atone for us.

(These are different levels of forgiveness - commentators disagree concerning the terminology. Basically, we ask G-d to forgive what we've done, not to punish us for it, not to even hold a sin against us, and to completely erase it, as if we never did it. Some suggest that S'LACH is to forgive, but not necessarily to forget. M'CHAL is more - maybe like forgiven & forgotten.) by yielding to bribery - monetary bribery as well as flattery with

ulterior motives are insidious to honest dealings among people. Bribery and flattery can blind one and cause a multitude of sins in their wakes.

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

.cg© ŸW« zR© k© A§

through denial and false promises - we have not been honest,

neither with G-d nor with our fellow human beings.

Remember: this need not be a chronic condition, we must repent even the minor instances of dishonestly. "I'm basically honest, but..." Not good either.

with Lashon HaRa - another misuse of the power of speech.

A particularly serious sin because it often results in permanent damage to a person's reputation, even when groundless.

"But it's true" is not an acceptable excuse for Lashon HaRa. Neither is "I was only joking". through fooling around - not taking someone's reproach of us

seriously, laughing it off, will impede T'shuva. Ridiculing others, joking at someone else's expense are serious offenses.

TT 1342 RH&YK Pull Apart section

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

,af̈k̈aE § Wg«© k© A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

.rẍd̈ oFWl§ A¦ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

,oFvl̈A§ VIDUI - page 7 OU ISRAEL CENTER

65

in business - business ethics and proper behavior in the market place are just as much a part of Halacha as is fasting on Yom Kippur or keeping Shabbat. Extra warning: these kinds of sin often involve Chilul HaShem and are often disregarded by many

with food & drink - one should not pat himself on the back for keeping kosher; one needs to carefully answer the question: "Am I as careful and as strict as I ought to be?" Included in this sin are not making brachot properly, sloppy benching, careless washing for meals, poor table manners, gluttony, stinginess with guests... through interest and extortion - taking or paying interest on personal loans is forbidden. Besides the sin, it causes one to become hard-hearted.

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

,oŸn© aE § `V̈n© A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

.dY¤ W§ n¦ aE § lk̈£̀ n© A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

,ziA¦ x§ n© aE § KW«¤ ¤ pA§

through haughtiness - arrogance is a particularly reprehensible character trait. We must repent sins that result from it as well as work on ridding ourselves of this negative characteristic.

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

with prying eyes - this includes looking at forbidden things, invasion of privacy of others, expressing disapproval of others with a raised eyebrow

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

with idle chatter - yet another expression of the misuse of speech.

Here it can refer to davening and benching without kavana, as well as pointless and time-wasting conversation.

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

with haughty eyes - looking down at others. This is parallel to the earlier reference to haughtiness, a particularly negative trait. with brazenness - acting without shame and a bit of natural embarrassment is a contributory factor to a host of other sins

.oFxB̈ z©Ih§ ¦ pA¦ .o ¦i«r̈ xETU¦ A§ ,Epi«zFz ¥ t§ U¦ gi © U «¦ A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

,zFnẍ m ¦i«©pi¥rA§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

.g©vn«¥ zEG©rA§

.Ep«l̈ÎxR¤ M© ,Ep«l̈ lg© n§ ,Ep«l̈ g©lq§ ,zFgil¦ q§ DF © l'¡ « ` ,mN̈Mª l©re§ in throwing off the Yoke - we exist to learn Torah, perform mitzvot, and be good people. Many sins come from shirking our responsibilities. in judgment - refers to sins of unfair judgment, in the formal courtroom as well as in everyday life. It even refers to judging G-d.

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

,lŸr zwi © x«¦ t§ A¦ Li«p¤ ẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

.zElil¦ t§ A¦

through entrapping a fellow - taking advantage of others, manipulating people for our own purposes

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

through a begrudging eye - being jealous and stingy.

Finding excuses for not giving Tzedaka or being generous with others. Not helping others.

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

through lightheadedness - we are often frivolous. This is

especially inappropriate in shul and when learning Torah or davening. with stubbornness - refusing to recognize that we might be wrong. Not learning from experience. Not taking constructive criticism. This is a major obstacle to T'shuva, and we must repent this in order to repent other things too.

TT 1342 RH&YK Pull Apart section 66

TORAH TIDBITS / NITZAVIM 5779 & VAYELECH 5780

,©rx«¥ z©Ic¦ v§ A¦ .o ¦i«r̈ zExv̈A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

,W`Ÿx zENw© A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

.sx¤Ÿr« zEiW§ w© A§ VIDUI - page 8

enthusiastically - One must examine his wrongdoings and see if there is the added sin of doing them with a smile or with "licking one's lips".

by gossiping - The prohibition includes Lashon HaRa and character

assassination, but also includes telling tales with no intention to hurt anyone. It is all too frequent that people get hurt from plain gossip. through vain oaths - swearing falsely or frivolously can damage the underpinnings of interpersonal relationships as well as being a serious lack of respect to G-d. One has to be extremely careful in this regard. through baseless hatred - do you hate a person when you should really be hating the wrong things that he does?. This distinction is crucial for the proper growth and development of Klal Yisrael.

in matters of "giving a hand" - we have been callous towards the needs of others. Also, we have sometimes joined with others in evil.

through confusion - this refers to a diminished faith in G-d caused by not seeing G-d's hand in everything and by doubting the validity of the Torah and the authority of halacha.

Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

,rx©d̈l§ m¦i«l© b§ x© z©vix¦ A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

.zElik¦ x§ A¦ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

,`e§ Ẅ z©rEa« W§ A¦ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

.mP̈g¦ z`§ © pU¦ A§ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©r

,cïÎznE ¤ U« z§ A¦ Li¤«pẗl§ Ep`«ḧg̈W¤ `h§ g¥ l©re§

.aä¥l oFdn§ z¦ A§

.Ep«l̈ÎxR¤ M© ,Ep«l̈ lg© n§ ,Ep«l̈ g©lq§ ,zFgil¦ q§ DF © l'¡ « ` ,mN̈Mª l©re§ After enumerating different kinds of sins, we ask for forgiveness of sins according to punishment & style:

.dl̈Fr mdi¥ ¤ lr£ miaÏ ¦ g© Ep«`¨ W¤ mi`¦ ḧ£g l©re§ .z`Ḧg© mdi¥ ¤ lr£ miaÏ ¦ g© Ep«`¨ W¤ mi`¦ ḧ£g l©re§ .cxFi ¥ e§ d¤lFr oÄx§ ẅ mdi¥ ¤ lr£ miaÏ ¦ g© Ep«`¨ W¤ mi`¦ ḧ£g l©re§ .iElŸ mẄ`¨ e§ i`C© e© mẄ`¨ mdi¥ ¤ lr£ miaÏ ¦ g© Ep«`¨ W¤ mi`¦ ḧ£g l©re§ .zEcx§ n© zM© n© mdi¥ ¤ lr£ miaÏ ¦ g© Ep«`¨ W¤ mi`¦ ḧ£g l©re§ .mirÄ ¦ x§ `© zEwl§ n© mdi¥ ¤ lr£ miaÏ ¦ g© Ep«`¨ W¤ mi`¦ ḧ£g l©re§ .m¦in̈« Ẅ ici ¥ A¦ dz̈in¦ mdi¥ ¤ lr£ miaÏ ¦ g© Ep«¨`W¤ mi`¦ ḧ£g l©re§ .ixi¦ x£¦ re© zx¥M̈ mdi¥ ¤ lr£ miaÏ ¦ g© Ep«`¨ W¤ mi`¦ ḧ£g l©re§ ,oic¦ zi¥A zFzin¦ r©Ax§ `© mdi¥ ¤ lr£ miaÏ ¦ g© Ep«`¨ W¤ mi`¦ ḧ£g l©re§ mEw DÄ W¥IW¤ oi¥A ,dU£ ¤ rz© `Ÿl ze©v§ n¦ l©re§ dU£ ¥ r ze©v§ n¦ l©r .w¤pg«¤ e§ bx«¤ ¤d ,dẗx¥U§ dl̈iw¦ q§ m¦iElB§ d© z ¤̀ .Ep«l̈ m¦iElB§ mp̈i ¥̀ W¤ z ¤̀ e§ Ep«l̈ m¦iElB§ d© z ¤̀ .dU£ ¥ r mEw DÄ oi ¥̀ W¤ oi¥aE ,dU£ ¥r «¦ e§ ,Li«¤pẗl§ mEpx§ n£̀ © xäM§ Ep«l̈ m¦iElB§ md¥ Li«¤pẗl§ ,Ep«l̈ m¦iElB§ mp̈i ¥̀ W¤ z ¤̀ e§ ;mdi¥ ¤ lr£ Ll§ FpicFd © `P¤ W¤ xäC̈M© ,mirEci ¦ e¦ ml̈½ FrÎc©r ÆEpi¸¥pälE § Ep³l̈ zº Ÿ l§b¦Pd© e§ Epi®¥dŸl|`¡ 'd« ­ l© zŸxŸ ½ q¸§ ¦Pd© :xn¡ ih¥ a§ W¦ l§ ol̈¢gn̈E l ¥̀ ẍU¦ § il§ og̈l§ q̈ dŸ`© iM¦ :z`Ÿ«Gd© dxFY© ¬¨ d ix§ ­¥aCÎlM̈Îz ¦ ¤̀ zFU¾ r« £l© .dŸ«`¨ `N̈ ¤̀ g«© l¥ Fqe§ lgFn ¥ K¤ln«¤ Ep«l̈ oi ¥̀ Licr̈ «¤ l© § AnE ¦ ,xFcë xFC lk̈A§ oExW§ ªi For sins which would require a sacrifice in the Beit HaMikdash, then for those which one gets corporal or capital punishment from Beit Din or penalties from Heaven.

Then we mention sins of commission and omission, sins we know about and those of which we - but not G-d - are unaware

TT 1342 RH&YK Pull Apart section

VIDUI - page 9 OU ISRAEL CENTER

67

G-d, before I was born, I was nothing. Now that I have been born, it's as if I hadn't been...

(This is not just saying humble things, it is a realization - perhaps that comes from the exhaustive list of sins and our realization of what we are guilty of - that we truly don't have the right to ask for G-d's forgiveness, but we must ask, otherwise we are totally lost.)

May it be Your will... that I shall not sin anymore, and what I have sinned before You, please, in Your abundant mercy, wipe off my slate, but NOT with difficulties and hardships...

(This is a lot to ask for, but it is being asked of the One with the infinite capacity to forgive... and of the One Who has and wants - so to speak - a special, unique relationship with Bnei Yisrael...)

i¦p £̀ xẗr̈ ;iY¦ x«§ v© Fp `Ÿl EN`¦ M§ iY¦ x©§ vFpW¤ eẄk© § re§ ,i`c© k§ i¦pi ¥̀ iY¦ x«§ v© Fp `ŸlW¤ c©r ,idŸl|¡ © ` oFvẍ id¦ i§ .dÖl¦ kE § dẄEa `¥ln̈ il¦ k§ M¦ Li«¤pẗl§ i¦p £̀ ix£ ¥d ;iz¦ z̈in¦ A§ xnŸ« ¤ gë lw© ,iÏg© A§ wx¥n̈ Li«¤pẗl§ iz` ¦ h«¨ g̈X¤ dnE © ;cFr `ḧ¡g ¤̀ `ŸNW¤ ,izFa£̀ © idŸl|` ¥ e¥ idŸl|¡ © ` 'd ,Li«¤pẗN§ n¦ .mir¦ ẍ m ¦il̈¢gë mixEQ ¦ ¦i ic¥ i§ l©r `Ÿl lä£̀ ,miA¦ x©d̈ Li«n£ ¤ gx©A§ The Amida of Yom Kippur concludes with the same passages as every Amida throughout the year does. But just because we say these words all the time, does not mean that we should not invest in them a special KAVANA for Yom Kippur, which will hopefully have a positive affect on these same words when we continue to say them beyond Yom Kippur.

HaShem, prevent me from speaking improperly... Open my heart to your Torah and mitzvot... nullify the bad thoughts others have against me...

xẗr̈¤M iW¦ t© § pe§ ,mŸCz¦ iW¦ t© § p i©ll§ w© n§ l¦ e§ :dn̈x§ n¦ x¥AC© n¦ iz© ẗUE § .rẍn¥ i¦pFWl§ xFv§p ,idŸl|¡ © ` ,dr̈ẍ i©lr̈ mia¦ WFg § d© lk̈e§ .iW¦ t© § p sFCx§ Y¦ Li«zF ¤ v§ n¦ aE § ,L«z¤ ẍFzA§ iA¦ l¦ gz© R§ .d¤id§ Y¦ lŸMl© dU£ ¥ r ,L«¤pin¦ i§ o©rn© l§ dU£ ¥ r ,L«n¤ W§ o©rn© l§ dU£ ¥ r .mŸa§ W£ © gn© lw¥ l§ w© e§ mz̈v̈£r xt¥ d̈ dẍd¥ n§ .i¦p«p¥ r£ e© L§pin¦ i§ dr̈iWFd «¦ ,Lici «¤ c¦ i§ oEvl§ g̈¥i o©rn© «© l .L«z¤ ẍFY o©rn© l§ dU£ ¥ r .L«z¤ Ẍcªw§ o©rn© l§ In addition to the pasuk for your name (if that is your custom), use this point, right before you conclude the Amida to talk some more to G-d.

.il£̀ ¦ Fbe§ ixEv ¦ 'd ,Li«¤pẗl§ iA¦ l¦ oFib§ d¤ e§ it¦ ix¥n§ `¦ oFvẍl§ Eid§ ¦i Take your three steps back

.on¥ `¨ :Exn§ `¦ e§ l ¥̀ ẍU§ ¦i lM̈ l©re§ ,Epi¥lr̈ mFlẄ dU£ ¤ ri© `Ed ,ein̈Fxn§ A¦ mFlẌd© dUŸ ¤r dẍd¥ n§ A¦ WC̈w§ O¦ d© zi¥A d¤pĦiW¤ ,Epi«zFa£̀ ¥ idŸl'` ¥ e¥ Epi«dŸl'¡ ¥ ` 'd ,Li«¤pẗl§ n¦ oFvẍ id¦ i§ .zFI¦pFnc§ w© mi¦pẄkE § ml̈Fr ini ¥ M¦ d`¨ x¦i§ A§ Lc§ ä£rp© mẄe§ ,L«z¤ ẍFzA§ Ep«w¥ l§ g¤ oz¥ e§ ,Epi«nï ¥ a§ © pn¦ 'd©l däxr̈ § e§ .zFI¦pFnc§ w© mi¦pẄkE § ml̈Fr ini ¥ M¦ m ¦i«l̈ẄExie¦ dc̈Edi§ zg§

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VIDUI - page 10

Vidui for Ne’ila

Begin back on VIDUI page 2 and continues through 2/3 of page 5, until it says For NE’ILA, go to VIDUI page 11 etc. (and then come back here) What can we say to You, G-d; You know everything; nothing is hidden before You...

lM̈ `Ÿl£d ,miw¦ g̈W§ ok¥ FW Li«p¤ ẗl§ x¥Rq§ © p dnE © ,mFxn̈ aWFi ¥ Li«p¤ ẗl§ xn`Ÿ © p dn© .©rcFi «¥ dŸ`© zFlB¦§ Pd© e§ zFxŸq¦§ Pd© You extend Your hand to sinners and reach out to accept those who do T’shuva...

You have taught us to say VIDUI (and to do T’shuva) for all our sins, so that we would stop doing wrong and You would accept us as true repenters... as You promised.

There is no limit to the korbanot that we would have to bring because of our sins...

And You know that we are headed to the grave, therefore You have abundantly forgiven us.

What are we? What is our lives? What is our virtue? ...

What can we say before You, HaShem... all the mighty people are like nothing before You, and people of repute are as if they don’t exist, wise people are without wisdom, and intelligent people without understanding... for most of their deeds and their lives are worthless before You; Humans are not far above animals, for all is vanity.

Yet You had originally singled out human beings to stand before You...

You gave us Yom Kippur with love, as the culmination of forgiveness, so that we may stop our wrongdoings, return to You, to do Your will with a full heart.

l¥Aw© l§ dḧEWt§ L§pini ¦ e¦ .mir¦ WFR© § l cï ozFp ¥ dŸ`© .mia¦ Ẅ lM̈ l©r Li¤pẗl§ zFCe©z§ d¦ l§ EpidŸl'¡ ¥ ` 'd Epc¥ O© § lY§ e© Ep¥lA§ w© zE § .Epicï ¥ wWr ¤ n¥ lC© g¤ § p o©rn© l§ .EpizFpF£ ¥ r o©rn© l§ .migFgi¦ ¦ pkE § miX¦ `¦ M§ Li¤pẗl§ dn̈¥lW§ däEWz§ A¦ .Ÿx§ n© `¨ xW£̀ ¤ Lixä ¤ C§ igFgi¦ ¥ pl§ xR̈q§ n¦ oi ¥̀ e§ EpizFaFg ¥ iX¥ `¦ l§ u¥w oi ¥̀ .Epz¥ n̈W§ `© Kk̈it¦ l§ dr̈¥lFze§ dÖx¦ Epzi ¥ x£ ¦ g`© W¤ r© cFi ¥ dŸ`© e§ .Epz¥ g̈il¦ q§ z̈i¥Ax§ d¦ dn© Ep¥wc§ S¦ dn© EpC¥ q§ g© dn¤ Epi¥Ig© dn¤ Ep`¨ dn̈ .Epz¥ ẍEaB§ dn© EpgŸ¥ M dn© Epzr̈EW§ ¥ i `Ÿl£d EpizFa£̀ ¥ idŸl'` ¥ e¥ EpidŸl'¡ ¥ ` 'd Li¤pẗl§ xn`Ÿ © P dn© Eid̈ `ŸlM§ mX¥ d© iW§ ¥ p`© e§ Li¤pẗl§ oi¦ `© M§ mixFA ¦ B¦ d© lM̈ aŸx iM¦ lM¥ U§ d© il¦ a§ M¦ mi¦pFa§pE rC̈n© il¦ a§ M¦ min¦ k̈£ge© ¤ Ig© ini ¥ e¦ EdŸY mdi ¤ U£ ¥ rn© xzFnE © .Li¤pẗl§ l¤ad¤ mdi¥ :l¤ad̈ lŸMd© iM¦ oi¦ `¨ dn̈d¥ A§ d© on¦ mc̈`¨ d̈ .Li¤pẗl§ cŸnr£ l© Edxi¥ M¦ Y© e© W`Ÿxn¥ WFp¡` Ÿl§ C© a§ d¦ dŸ`© :Kl̈ oY¦ ¤ I dn© wC© v¦ § i m`¦ e§ .lr̈t§ Y¦ dn© Ll§ xn`Ÿ © i in¦ iM¦ (mFv) mFi z ¤̀ dä£d`© A§ EpidŸl'¡ ¥ ` 'd Epl̈ oY¤ Y¦ e© EpizFpF£ ¥ r lM̈ l©r dg̈il¦ qE § dl̈ig¦ nE § u¥w d¤Gd© mix¦ Rª M¦ d© zFU£rl© Li¤l ¥̀ aEWp̈e§ Epicï ¥ wWr ¤ n¥ lC© g¤ § p o©rn© l§ :m¥lẄ aä¥lA§ L§pFvx§ i¥Tgª

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And You with Your great mercy, have mercy on us, because You don't want the world's destruction as it says: Seek out G-d when He is to be found; call to Him when He is near. And it says: Let the wicked abandon their evil ways... let him return to G-d Who will be kind to him... for He is abundantly forgiving.

And You, G-d of Forgiveness, are gracious and merciful, slow to anger, very kind and true... You want the T'shuva of the sinner and do not want his death, as it says...

And it also says: Return, return from your wayward path; why should you die, "House of Israel" And it says: What, I should want a wicked person to die?

Let him repent and live.

And it says: For I do not want the death of the wicked ones - rather their return... and they should live.

For You are the Forgiver of Israel and the Pardoner of the tribes of Yeshurun, in all generations, and without You, there is no king who forgives and pardons.

uŸRg§ z© `Ÿl iM¦ Epi¥lr̈ mg¥ x© miA¦ x©d̈ Lin£ ¤ gx©A§ dŸ`© e§ F`v§ Öd¦ A§ 'd EWx§ C¦ xn¡ © `P¤ W¤ .ml̈Fr zz© g̈W§ d© A§ :aFxẅ FzFid§ A¦ Ed ª̀ ẍw§ eiz̈FaW§ g§ n© oe¤`¨ Wi`¦ e§ FMx§ C© rẄẍ aŸfr£ i© xn¡ © `p¤ e§ d¤Ax©§ i iM¦ EpidŸl'¡ ¥ ` l ¤̀ e§ Edn£ ¥ gxi© e¦ 'd l ¤̀ aŸWïe§ :gŸl © q§ l¦ ax©e§ m¦iR© `© Kx¤ ¤̀ mEgx©e§ oEPg© zFgil¦ q§ DFl'¡ © ` dŸ`© e§ za© EWz§ A¦ dŸ`© d¤vFxe§ aihi ¦ d¥ l§ d¤Ax§ nE © zn¡ ¤ `e¤ cq¤ g¤ xŸn`¡ xn¡ © `P¤ W¤ mz̈z̈in¦ A§ u¥tg̈ dŸ`© oi ¥̀ e§ mir¦ Ẅx§ zFnA§ uŸRg§ ¤̀ m`¦ 'd¤ ip̈Ÿc'£̀ m ª̀ p§ i¦p`¨ ig© mdi¥ ¤ l £̀ :dïg̈e§ FMx§ C© n¦ rẄẍ aEWA§ m`¦ iM¦ rẄẍd̈ EzEnz̈ dÖl̈e§ mir¦ ẍd̈ m¤ki¥kx§ C© n¦ EaEW EaEW xn¡ © `p¤ e§ :l ¥̀ ẍU¦ § i zi¥A 'd¤ ip̈Ÿc'£̀ m ª̀ p§ rẄẍ zFn uŸRg§ ¤̀ uŸtg̈d¤ xn¡ © `p¤ e§ :dïg̈e§ eik̈ẍC§ n¦ FaEWA§ `Fl£d 'd¤ ip̈Ÿc'£̀ m ª̀ p§ zO¥ d© zFnA§ uŸRg§ ¤̀ `Ÿl iM¦ xn¡ © `p¤ e§ :Eig§ e¦ EaiW¦ d̈e§ lk̈a§ oExW§ ª i ih¥ a§ W¦ l§ ol̈¢gn̈E l ¥̀ ẍU¦ § il§ og̈l§ q̈ dŸ`© iM¦ g¥ © lFqe§ lgFn ¥ K¤ln¤ Epl̈ oi ¥̀ Licr̈ ¤ l§ A© nE ¦ xFcë xFC :dŸ`¨ `N̈ ¤̀

Go to VIDUI p.10 to finish your N'eila Amida Notes for Havdala • for RH (Tuesday night, Oct 1st), we say only Borei Pri HaGafen on wine and the Havdala bracha (Hamavdil bein kodesh l'chol).

For Yom Kippur (Wednesday night, Oct 9th), we say HaGafen, Borei M'orei HaEish (on a NEIR SHESHAVAT) that is, lighting the havdala candle from a candle that was lit before YK, rather than striking a match to produce a new flame, as we do on Motza'ei Shabbat. Many shuls/people will say Kiddush L'vana on Motza'ei Yom Kippur.

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VIDUI - page 12

biological descendants of Avraham and Yitzchak (and Yaakov), but their spiritual heirs as well. We are not just telling stories; we are inspired to emulate our forefathers and develop a total commitment to G-d and Torah.

2nd Torah • 6 p'sukim Bamidbar 29:1-6 Same as the first day. See there.

Haftara • 19 p'sukim Yirmiyahu 31:2-20

Again, we find one of the matriarchs who was without child for a long time.

This time, Rachel Imeinu represents the people of Israel, more specifically, the kingdom of Israel, under the flag of Efrayim, who are in bad shape in their countries of Exile. The closing words of the Haftara contain G-d's promise of mercy.

The return of the people to Eretz Yisrael - as in, V'SHAVU VANIM LIGVULAM, is one meaning of T'SHUVA, and is seen as going hand-in-hand with the "other" form of return - of the people to G-d and His Torah and Mitzvot.

The readings of Rosh HaShana are not just Bible stories and we shouldn’t take them as such. We read about an amazing love relationship between G-d and His people, us. Emotion is the key.

We need to “open up” on Rosh HaShana, so that we can see the vital nature of T’shuva and of our membership in Klal Yisrael. And it is not just we who must warm to the relationship between HaShem and Am Yisrael. G-d too, so to speak, will hopefully respond to the feelings He has always had for us, and relate to us as He related to the Avot and Imahot.

TT 1342 RH&YK Pull Apart section

Yom Kippur

Torah reading for YK comes mostly from Parshat Acharei - 34 p'sukim of Vayikra 16 for Shacharit (first Torah) and 30 p'sukim of Vayikra 18 for Mincha. The Maftir (second Torah in the morning) is from Parshat Pinchas. Here's a review.

Morning Six people are called to the first Torah

The Torah's portion dealing with the Kohen Gadol and the Yom Kippur service in the Beit HaMikdash. It is "repeated" (sort of) in the repetition of the Musaf Amida. Mixed in with the Beit HaMikdash service are some aspects of "our" Yom Kippur - especially the aspect of ATONEMENT.

Kohen • First Aliya 6 p'sukim • 16:1-6 An emotional element is intro- duced when the Torah tells us that G-d gave the command of Yom Kippur service "after the deaths of Aharon's two sons".

We cannot help but be struck by the combination of the Kohen Gadol performing the loftiest of spiritual tasks with the background of his personal grief. These feelings are especially powerful as we hear this reading on Yom Kippur morning. Before the Service is described, kohanim in general are warned not to enter the Beit HaMikdash other than when they have tasks to perform there. (It is hard to miss the additional connection to Nadav and Avihu, who entered the Mikdash for the performance of an "improper" task.)

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deaths of Nadav and Avihu was a particularly sharp warning to kohanim in general and the Kohein Gadol, in particular, since he will be entering Kodesh HaKodashim several times in the course of the Avoda on YK. His actions and his thoughts, motives, kavana have to be perfect to avoid a tragedy and to facilitate the Kapara of all of Israel.

The entire Yom Kippur service, with all of its details, constitutes one mitzva.

Aharon is to take a bull as a sin-offering and a ram as a burnt-offering. He is to wear his special garments - the Kohen Gadol on YK alternates between his full set of eight garments and a special set of four pure white garments which he wore when he entered the Holy of Holies and does other YK-specific Avoda.

These white garments were not the regular 4 garments of every kohein; they were made with an exceedingly fine linen weave - at the expense of the Kohein Gadol, not the community’s; they were used only once and then buried.

The Kohen Gadol washes his hands and feet ten times through- out the day and immerses in a mikveh five times.

"From the People", Aharon takes two goats for sin-offerings and a ram as an Olah. The bull is an atonement for Aharon and the kohanim.

Levi • Second Aliya 5 p'sukim • 16:7-11 Lots were cast to determine which of the two (identical) goats was to be offered as a korban and which was sent out alive into the wilderness as the TT 1342 RH&YK Pull Apart section 72

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scapegoat.

There are two very different styles of sin - rejecting what G-d says and distancing oneself from the Divine, and violating His commands in an attempt to get closer to Him. Most sin is of the former type; that of Nadav and Avihu was of the latter kind. Corresponding to these two opposite motivations for sin, we have two special offerings on Yom Kippur - one that was offered inside the Beit HaMikdash, its blood actually being brought into Kodshei Kodashim, and the other being sent completely away from the Beit HaMikdash. Ponder this: The two goats were identical.

Sh'lishi • Third Aliya 6 p'sukim • 16:12-17 The Kohen Gadol performs all of the duties of the Day, with minimal assistance from other kohanim. The Holy of Holies filled with smoke from the incense offering when the Kohen Gadol entered. The service of Yom Kippur is complex; it is detailed in the repetition of the Musaf Amida on Yom Kippur as well as in the Torah reading.

This next portion continues to describe the complex service of Yom Kippur.

Among the many tasks of the Kohen Gadol on Yom Kippur, is VIDUI on behalf of all the people of Israel.

His confession of sin must be accompanied by that of each Jew, if complete atonement is to be achieved.

Rambam says that there is "communal forgiveness" for "minor" offenses, but major sins require that the individual do his own T'shuva. This should not be taken as implying that T'shuva is not Torah & Haftara readings for RH & YK - p.3

necessary for minor offenses - it is.

Even when there is "communal forgiveness", an individual still has to be part of the community in order to benefit from it. He who distances himself from the community does not receive the benefits of communal prayer, repentance, and atonement.

(Over-simplified, to be sure, but there is a point here.)

R'vi'i • Fourth Aliya 7 p'sukim • 16:18-24 The description of the Avoda of Yom Kippur continues. The Kohen Gadol continues to process the bloods of the bull and the goat. He then leans on the "scapegoat" and says VIDUI on behalf of all of Israel. There is another change of garments, washing of hands and feet, immersion in a mikve.

Chamishi • Fifth Aliya 6 p'sukim • 16:25-30 The Torah continues detailing the Yom Kippur service. It concludes with a reiteration of the nature of Yom Kippur day and its rules. The Avoda is an eternal CHOK; on the 10th day of the seventh month we fast (and practice other abstensions) and refrain from Melacha (creative activities, as are forbidden on Shabbat).

For this day will atone for you, to purify yourself from all your sins - before G-d will you be purified.

One commentary took the phrase LIFNEI HASHEM and defined it as it is defined in a different context (specifically with the Arba'a Minim of TT 1342 RH&YK Pull Apart section

Sukkot, and other verses). The result is the following statement. If we use this day of Yom Kippur properly, and repent well the sins we have, then we will be purified, AND this will lead to being purified before G-d, meaning in the Beit HaMikdash that will be rebuilt when we "earn" it, so to speak, by proper T'shuva.

Shishi • Sixth Aliya 4 p'sukim • 16:31-34 This last portion of chapter 16 continues with a statement of Yom Kippur. It is the supreme Shabbat for you (us), and you shall "afflict your souls" (i.e. you shall fast) - this is the law for always. (In the time of the Beit HaMikdash - past and future), the process of atonement is facilitated by the Kohen Gadol... this will be a one time a year practice... And he (Aharon) did as G-d had com- manded Moshe.

There is a well-known correlation between the number of Aliyot and the sanctity of the day we read the Torah.

Minimum number of people called to a Torah reading is three. So it is on Monday and Thursday, public fast days, Purim, Chanuka. True they are special days, but they are not elevated in sanctity by restrictions of Melacha.

Rosh Chodesh and Chol HaMoed are a rung up the Kedusha ladder, as demonstrated by calling four people to the Torah on those days. Yom Tov is higher in Kedusha and we call five people (plus a Maftir). Yom Kippur is higher still, and its regular number of Aliyot is six (plus Maftir). Shabbat has the highest Kedusha and seven are called to the Torah (in addition to the Maftir).

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Maftir • 2nd Torah Bamidbar 29:7-11 The Maftir portion from Parshat Pinchas deals with the Musaf korbanot of Yom Kippur only and makes only a slight reference to the special Chatat of Yom Kippur and the daily korbanaot. The korbanot of the YK Avoda are dealt with in the reading from the first Torah, as indicated above. The Maftir does mention the command to "afflict one's soul", meaning to fast, as well as the prohibition of Melacha on Yom Kippur.

Haftara • 22 p'sukim Yeshayahu 57:14-58:14 The Haftara makes the point that fasting is a hollow observance without it being accompanied by (or leading to) a change for the better in individuals and society. This is a crucial and vital concept of Judaism. Heart, mind, and soul must accompany any act in order for the act to have positive value and effect. Prayer, korbanot, Tash- lich, Kaparot, Vidui... are less than meaningless without the person’s sincere intent and kavana. This is not to say that one should not daven - for example - if his heart isn’t in it. One must fast on Yom Kippur even if one is not yet sincere with his prayers and Vidui. But the goal is full involvement of the aforementioned heart, mind, and soul.

The last two p'sukim of the Haftara are the basis of the "flavor" of Shabbat as shaped by Rabbinic law and custom.

These two p'sukim are said by some people as part of Shabbat daytime kiddush.

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Mincha All other Mincha readings are either the "preview" of the upcom- ing Parshat HaShavua - Shabbat afternoon - or Vaychal - fast days. This one’s unique.

This last portion of Acharei deals with the forbidden sexual relations and activities. Avoidance of these prohibitions is an essential part of that which is to make the Jew and the Jewish People holy. Thus, an appropriate reading for YK.

Kohen • 18:1-5 Levi • 18:6-21 (longest Aliya of the day)

Sh'lishi • 9 p'sukim Vayikra 18:22-30 Haftara • 48 p'sukim Whole book of Yonah The famous lesson that repentance is universal, not only Jewish. But the story of non-Jewish T'shuva of the people of Ninvei is meant to inspire us towards our own T'shuva in a meaningful way.

We also get a a glimpse into the conflicts felt by the Navi Yonah in his desire to protect the Jewish people from G-d's anger.

Additionally, there is the lesson that Yonah was not able to run away from his G-d-given task.

In a different way, none of us can really run away from our charge and challenge to live a life of Torah and Mitzvot.

Torah & Haftara readings for RH & YK - p.5

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aih¦ nE ¥ aFh ,Epi«l¥ r̈ mg¥ x© on̈£gx© K¤ln«¤ ,Epi«zFa£̀ ¥ idŸl'`¥ ¥ e Epi«dŸl'¡ ¥ ` EUr̈W¤ zFa`¨ l©lb§ A¦ ,Li«¤n£gx© oFn£dA© Epi«l¥ ¥̀ däEW ,Ep«l̈ Wx¤C̈« d¦ Ep«¥̀ x§ d© e§ ,FpFkn§ l©r LW§ C̈w§ n¦ o¥pFke§ ,dN̈g¦ Y© § aM§ Lzi¥ § a d¥pA§ ,L«p¤ Fvx§ mẍiW¦ l§ m¦Ie¦ lE § ,mz̈c̈Fa£rl© mi¦pd£ŸM aW¥ d̈e§ ,FpETz¦ A§ Ep«g¥ O§ U© e§ Fpï§pa¦ A§ z ¤̀ d`¨ x¦§ il§ ,dr̈C¥ ux¤`¨ d̈ d`¨ l§ n̈E ...mdi¥ ¤ ep§ l¦ l ¥̀ ẍU¦ § i aW¥ d̈e§ ,mẍn¦§ flE § .on¥ `¨ e§ on¥ `¨ ,oFvẍ id§ ¦ i o¥M on¥ `¨ .`ẍFPd© e§ xFAB¦ d© lFcB̈d© Ln¤ W¦ TT 1342 RH&YK Pull Apart section

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fi:cp diryi

hR̈W§ O© ¦ l KŸ`¦ mEw«Ÿ oFWl̈ lk̈e§ gl̈v§ i¦ `Ÿl Ki¦ l© r̈ x©vEi il¦ M§ lM̈ :'d m ª̀ p§ iY¦ `¦ n¥ mz̈ẅc§ v¦ e§ 'd ic¥ a© § r z©lg£ «p© z`Ÿf iri ¦ W¦ x§ Y© h:`i diryi

dr̈C¥ ux¤`¨ d̈ d`¨ l«§ n̈ i«M¦ iW¦ c§ ẅ xd© lk̈A§ Ezig¦ W© § i `Ÿl« e§ Erxï¥ `Ÿl« :mi«Q¦ k© n§ mÏ©l mi¦ O© M© 'dÎz ¤̀

lw mildz

dp̈i¤id§ Y¦ ilFw ¦ a§ dr̈n§ W¦ ip̈Ÿc'£̀ :'d Liz` ¦ ẍw§ miT¦ n£ © rO«© n¦ zFl£rO« «© d© xiW¦ in¦ ip̈Ÿc'£̀ ,D'ï xn̈W« § Y¦ zFpF£r m`¦ :i«p̈Ep£gY«© lFwl§ zFaXª w© Li¤pf§ `¨ Fxäc§ l«¦ e§ iW¦ t© § p dz̈E§ w¦ 'd izi ¦ E¦ w¦ :`x«¥ËY¦ o©rn© l§ dg̈il¦ Q§ d© LO§ r¦ iM¦ :cŸ«n£r«i© l ¥̀ ẍŸ§y¦i lg© ¥ i :x¤wŸ«A©l mix¦ nŸ§ W x¤wŸAl© mix¦ nŸ§ Xn¦ ip̈Ÿc'`«l© iW¦ t© § p :iY¦ l«§ g̈Fd l ¥̀ ẍŸ§y¦iÎz ¤̀ dC¤ t¦§ i `Ede§ :zEc« t§ FOr¦ d¥Ax§ d© e§ c¤qg¤ d© 'd mr¦ i«M¦ 'd l ¤̀ :ei«z̈ŸpF£r lŸMn¦ `kw mildz

'd mr¦ n¥ ix§¦ fr¤ :ix§«¦ fr¤ `Ÿaï o¦i`© n¥ mix¦ d̈dÎl ¤ ¤̀ i©pi¥r `V̈ ¤̀ zFl£rO« «© l© xiW¦ `Ÿl d¥Pd¦ :Lx«¤nŸ§ W« mEpïÎl`© L¤lb§ x© hFO©l oY¦ ¥ iÎl`© :ux«¤`¨ ë m¦in© Ẅ dUŸ ¥r :L«p¤ in§ ¦ i c©iÎl©r LN§ v¦ 'd Lx¤nŸ§ W 'd :l«¥̀ ẍU¦ § i xnFW ¥ oẄi¦i `Ÿle§ mEpï xŸnW¦ § i rẍÎlM̈n¦ Lx§ n̈W¦ § i 'd :dl̈§i«N̈A© g© xï¥ e§ dM̈¤Mi© Î`Ÿl« Wn¤ X¤ d© mn̈Fi :m«l̈FrÎc©re§ dŸ©rn«¥ L ¤̀ FaE Lz`¥ § vÎxn̈W« § i¦ 'd :L«W¤ t© § pÎz ¤̀ Say this pasuk 7 times

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.mi¦ n̈ẌA© aS̈¦p Lx§ äc§ 'd ml̈Frl§ xi¥rf§ A¦ oiwi ¦ Y© ¦ rc§ `ẄiC¦ w© `ẅY© ¦ r mi¦pETY¦ zx©`¨ d¥ ic¥ i§ l©rW¤ Li¤pẗN§ n¦ oFvẍ id¦ i§ EpÖr¦ bd© ¥ pz§ z¦ e§ LizFC ¤ n¦ l©r Lin£ ¤ gx© ElFbïe§ Lq© § rM© z ¤̀ Lin£ ¤ gx© EWA§ k§ ¦i Kix¦ `¨ A§ W¤ LizF ¤ v§ n¦ mEiw¦ e§ Lz¤ ẍFz iw¥ q§ r¦ A§ miaFh ¦ e§ mikEx£̀ ¦ mi¦Ig© Epl̈ oY¤ z¦ e§ .min£ ¦ gx©d̈ zC© n¦ A§ .oFvẍ id¦ i§ oM¥ on¥ `¨ L¤pFvx§ zFU£rl© TT 1342 RH&YK Pull Apart section 76

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the challenge of doing T'shuva and asking G-d for forgiveness. This is one of the major aspects of Shofar (and the main reason for having blown the Shofar throughout Elul). It is the broken sounds of the SH'VARIM and T'RU'A that most fit this aspect of Shofar.

Shofar is associated with embarking on the road to Spiritual Return.

Akeidat Yitzchak One of the most

prominent aspects of RH is the Binding of Isaac. The choice of a ram's horn as Shofar, the Torah readings, the main focus of the Zichronot bracha, and Tashlich, all point to the AKEIDA as a major theme of the day.

When we stand in judgment before G-d, we are not isolated individuals but are the spiritual heirs of the Avot and Imahot whose commitment to G-d is exemplified by the Akeida. The Chafetz Chayim points out that most of the promises of blessing in the Torah are conditional upon our good behavior. The exception is G-d's promise to Avraham Avinu at the Akeida, which is unconditional. If our sincerity and commitment to G-d and His Mitzvot ever comes into question, we need only realize that we are descendants of Avraham and Yitzchak (and Yaakov) and have inherited their absolute and complete dedication to G-d's Word, the Torah.

Matan Torah The Torah describes the events of Sinai as being accompanied by the "sound of the Shofar ever increasing".

When we hear the Shofar (specifically the T'KI'A), we should be motivated to rededicate ourselves to Torah and mitzvot.

In essence, this is the foundation of T'shuva.

The Shofar reminds us of our commitment to the Torah; repentance is G-d's gift to us when we fail in that commitment.

The words of the Prophets are likened to the sound of the Shofar. This reminder should inspire greater commitment to faithful observance of Judaism. Our deal with G-d, when we asked not to hear

TT 1342 RH&YK Pull Apart section

His voice directly, was our promise to listen to the prophets, starting with Moshe and continuing through the generations. This aspect of Shofar, then, expands on the previous item - Matan Torah.

Instills Fear "If a Shofar sounds in the

city, will not the people tremble?" Think of the sound of a siren - the feelings of apprehension that it filled us with. That's a Shofar - our spiritual siren, helping us to get serious about Torah and T'shuva.

Churban Beit HaMikdash should be kept in mind while hearing the Shofar.

The Prophets mention the Shofar in their description of the Churban. One should think of the "ups and downs" of Jewish history as part of the Rosh HaShana challenge that we all face. Furthermore, the destruction of the Temples resulted from our not keeping faith with G-d. These thoughts then, should also lead us to think of repentance as the way to reverse the devastating effects of the Churban.

The Ingathering of the Exiles is

described by Yeshayahu as being accompanied by the sound of a Great Shofar. We are witness to the beginning of that process; may we be privileged to see its continuation and culmination. This too is in the realm of the T'KI'A and is one of the promises to keep in mind so that we can put "things in proper perspective".

The Great Judgment Day is associated with the Shofar. Understand that we stand in judgment before G-d on every Rosh HaShana, but that we we will also do so on a different scale "after 120 years" and "at the end of days".

T'chiyat HaMeitim is also associated with Shofar. Thinking of this gives us a broader perspective on what G-d expects of us and what is in store.

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The Rosh HaShana 'Seder' Customs for the night of Rosh HaShana vary from community to community and from family to family. This page is provided as a set of suggestions for those who do not have a fixed custom in their home. Nothing mentioned here is the final word on anything. If you are in doubt about anything, check with your Rav.

After KIDDUSH, wash for HaMotzi and eat from the LECHEM MISHNEH. Some use honey on the challa rather than salt. Some use salt for the HaMotzi and then take another piece of challa with honey. After challa with honey, say:

,Epi«zFa£̀ ¥ idŸl|`¥ ¥ e Epi«dŸl|¡ ¥ ` 'd ,Li«¤pẗN§ n¦ oFvẍ id¦ i§ .dẅEznE § däFh dp̈Ẅ Epi«l¥ r̈ WC¥ g© Y§ W¤ It is appropriate to respond to Y’HI RATZON statements of others with AMEIN, as they are bracha-like.

Since the fruits and vegetables to be eaten as part of the SEDER LEIL ROSH HASHANA are not “normal” components of a meal, they are not covered by the HaMotzi, and need their own brachot, which should be said in accordance with the "rules of brachot" - as follows...

Among the fruits of trees, one should say the bracha on the fruit with the highest priority: [1] Olive, [2] Date, [3] Grape, [4] Fig, [5] Pomegranate, [6] your favorite among fruits not of SHIV’AT HAMINIM, [7] a whole fruit, rather than a piece, [8] larger piece. This list does not imply that all these fruits [1]-[5] are part of your Leil Rosh HaShana Minhag; the full list of priorities is provided to cover any situation.

.u¥rd̈ ix¦ R§ `xFA ¥ ,ml̈Frd̈ K¤ln¤ EpidŸl|¡ ¥ ` 'd dŸ`© KExÄ Among vegetables, make the bracha on what you like best.

Between HaEitz and HaAdama, HaEitz will usually be said first, unless you have a HaAdama that you like better than any of the fruits, in which case, HaAdama will precede HaEitz (even over 7-Minim).

.dn̈c̈£̀ d̈ ix¦ R§ `xFA ¥ ,ml̈Frd̈ K¤ln¤ EpidŸl|¡ ¥ ` 'd dŸ`© KExÄ If one or more fruits require a epigdy, they will be covered by the epigdy of Kiddush, if they are on the table at the time. Otherwise, one additional epigdy should be said (even if there are more than one fruit that “need” it).

When all brachot are taken care of, many eat a slice of (sweet) apple dipped in honey. The Y’HI RATZON above can be repeated for the Apple & Honey.

From this point on, whichever of the items on the next page that you have - to eat (or even to just be on the table), say the appropriate Y’HI RATZON. TT 1342 RH&YK Pull Apart section 78

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The "SEDER" for Leil Rosh HaShana

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Candle lighting for Rosh HaShana For each night of Rosh HaShana (see notes)

,ml̈Frd̈ K¤ln¤ Epid¥Ÿl'¡` 'd dŸ`© KExÄ ,eiz̈Fv§ n¦ A§ EpẄC§ w¦ xW£̀ ¤ .aFh mFi lW¤ x¥p wil¦ c§ d© l§ EpËv¦ e§ Ep«ïg¡ d¤ W¤ both nights - see note below

,ml̈Frd̈ K¤ln¤ Epid¥Ÿl'¡` 'd dŸ`© KExÄ .d¤Gd© on§ © Gl© Ep«r̈i¦Bd¦ e§ Ep«n̈I§ w¦ e§ Ep«ïg¡ d¤ W¤

z ¤̀ e)§ izF` ¦ o¥pFgY§ W¤ ,izFa£̀ © idŸl'`¥ ¥ e idŸl'¡ © ` 'd Li¤pẗN§ n¦ oFvẍ id§ ¦i ,i©aFxw§ lM̈ z ¤̀ e§ (iO¦ `¦ z ¤̀ e§ ia¦ `¨ z ¤̀ e§ izFp © A§ z ¤̀ e§ i©pÄ z ¤̀ e§ iWi ¦ `¦ oFxk¦§ fa§ Epx¥M§§ fz¦ e§ ,mikEx£̀ ¦ e© miaFh ¦ mi¦Ig© l ¥̀ ẍU¦ § i lk̈lE § Epl̈ oY¥ z¦ e§ zFkẍA§ Ep¥kxä § zE § ,min£ ¦ gx©e§ dr̈EW§i zC© wª t§ l¦ Epc¥ w§ t§ z¦ e§ ,dk̈ẍaE § däFh mi¦pÄ lC©¥ bl§ i¦pM¥ f© e§ .Epi¥pi¥A Lzp̈i § k¦ W§ o¥MW§ z© e§ ,EpiYÄ ¥ mil¦ W§ z© e§ ,zFlFcB§ ,zn¡ ¤ ` iW§ ¥ p`© ,midŸl'¡ ¦ ` i¥̀ x¦§ i ,'d i¥ad£ F` ,mi¦pFa§pE min¦ k̈g© mi¦pä i¥paE § miU£ ¦ rn© aE § dẍFzA§ ml̈Frd̈ z ¤̀ mixi¦ `¦ nE § ,miw¥ ¦ aC§ 'd©A ,WcŸ¤ w rx¤©f z¥rÄ izP̈ ¦ g¦ Y§ z ¤̀ rn© W§ `P̈`¨ .`xFA ¥ d© zcFa£ © r z¤k`¤ln§ lk̈aE § ,miaFh ¦ `ŸNW¤ Epx¥¥p x ¥̀ d̈e§ ,EpizFO ¥ `¦ d`¥ ¨ le§ lg¥ ẍ dẅa§ x¦ e§ dẍÜ zEk§fA¦ ,z`ŸGd© .on¥ `¨ .dr̈W¥ ˦pe§ Li¤pR̈ x ¥̀ d̈e§ ,c¤rë ml̈Frl§ d¤Ak¦§ i Concerning Ep«ïg¡ d¤ W¤ for the second night of RH, the "mainstream" opinion is that it is preferable to have a new fruit or garment in mind when saying Ep«ïg¡ d¤ W¤ at candle lighting or Kiddush, since there is a question as to whether the second night requires Ep«ïg¡ d¤ W¤ or not. It follows that the new fruit(s) and/or garment do not get their own Ep«ïg¡ d¤ W. ¤ But, even without a new fruit or garment, Ep«ïg¡ d¤ W¤ is said. The opinion of the GR"A is that the second night gets a Ep«ïg¡ d¤ W¤ without a need for something else to have in mind.

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Kiddush for Leil Rosh HaShana izFA © x©e§ op̈Äx©e§ op̈ẍn̈ ix¦ a© §q

.o¤tB̈d© ix¦ R§ `xFA ¥ ml̈Frd̈ K¤ln¤ EpidŸl|¡ ¥ ` 'd dŸ`© KExÄ mr̈ lM̈n¦ EpÄ xgÄ © xW£̀ ¤ ml̈Frd̈ K¤ln¤ EpidŸl|¡ ¥ ` 'd dŸ`© KExÄ EpidŸl|¡ ¥ ` 'd Epl̈ oY¤ Y¦ e© ,eiz̈ev§ n¦ A§ EpẄC§ w¦ e§ oFWl̈ lM̈n¦ Epn̈nFx § e§ WcŸ¤ w `ẍw§ n¦ dr̈ExY§ mFi d¤Gd© oFxM̈¦Gd© mFi z ¤̀ dä£d`© A§ .miO© ¦ rd̈ lM̈n¦ ŸW§ c© w¦ Epz̈F`e§ Ÿx§ gä © Epä iM¦ .mi¦ ẍv§ n¦ z`i © vi ¦ l¦ xk¤ f¥ :c©rl̈ mÏw© e§ zn¡ ¤ ` Lx§ äcE§ :oFxM̈¦Gd© mFie§ l ¥̀ ẍU§ i¦ WC¥ w© n§ ux¤`¨ d̈ lM̈ l©r K¤ln¤ 'd dŸ`© KExÄ :d¤Gd© on§ © Gl© Epr̈iB¦ d¦ e§ Epn̈§Iw¦ e§ Epï¡gd¤ W¤ ml̈Frd̈ K¤ln¤ EpidŸl|¡ ¥ ` 'd dŸ`© KExÄ See note on Shehecheyanu for second night on the RH candle lighting page According to Tradition, Yosef was also 'remembered' on Rosh HaShana and taken from prison to stand before Par'o. The gives RH an additional claim to be ZEICHER LITZI'AT MITZRAYIM (in addition to its membership in the cycle of Chagim and being Rosh Chodesh Tishrei all of which makes it ZL"M).

Daytime Kiddush for Rosh HaShana Some say both of these p'sukim; others say just the second one.

(There might be other customs, as well.)

WcŸ® ¤w i`­¥x§ ¨wn¦ 'd½ ic´¥rF £ n« dN¤ `¥µ « rF £ n§ « A m­z̈Ÿ` E`¬ x§ §wY¦ ÎxW¤ £̀ c:bk `xwie :mc̈ d,c:`t mildz

:Ep¥Bg© mFil§ dq« ¤ M¤ A© xẗFW WcŸ¤ga© Er§wY¦ :aŸwr© £i i¥dŸl|`l¥ hR̈W§ n¦ `Ed l ¥̀ x¨U¦ § il§ wŸg i¦M izFA © x©e§ op̈Äx©e§ op̈ẍn̈ ix¦ a© §q

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Kiddush for Leil Rosh HaShana and daytime

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‫לעילוי נשמת‬ ‫חיים צבי בן אליהו ז”ל‬ ’‫ר‬

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SIMCHAT SHMUEL

RABBI SAM SHOR

Program Director, OU Israel Center

T

he moments when the Shofar is sounded on Rosh Hashanah are perhaps the most emotionally charged and spiritually significant island in time of the entire Yomim Noraim period.

The Shofar has many profound messages; its most familiar message is of course to remind us of the Akeidat Yitzchak (binding of Isaac) and the ram that takes the place of Isaac as sacrificial offering. But there are many other messages inherent in the Shofar’s sounds as well.

There is an interesting idea introduced by the Rambam, specifically in the third chapter of the Laws of Repentance, the fourth entry: “Af al pi shetekiat shofar berosh hashana gezeirat hakatuv, remez yesh bo kelomar uru yeshainim mishainatchem...” “Even though the sounding of the Shofar on Rosh Hashanah is mandated by a biblical verse, it is possible to suggest that there is an allusion (contained within the act of sounding the Shofar) to say (that these sounds are meant to) rouse the sleeping from their slumber...”

In other words, perhaps one function of the Shofar is to serve as our spiritual alarm clock, to rouse us from our yearlong spiritual hibernation, and inspire us to seize the precious moments that Rosh Hashanah provides for us to renew, re-

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invigorate and return to a heightened sense of connection to Hashem.

Rabbi Moshe Tzvi Neriah, one of the close students of Rabbi Abraham Isaac Kook, edited a beautiful work called Moadei HaReiah- which is a collection of essays, stories, and sound bytes from the life and work of Rav Kook specifically regarding each of the Jewish Holidays.

There is a particularly powerful story, which occurred one Rosh Hashanah in the late 1920’s that really sums up the multitiered inspirational messages contained within the shofar’s sounds.

It became known to Rav Kook on the eve of Rosh Hashanah that there was a particular construction project that was quickly nearing completion, and that those involved in building this particular edifice, planned to continue to work toward completing this project, even on Rosh Hashanah. Obviously saddened by this news, Rav Kook decided upon a strategy as to how he must address this situation.

The next morning, Rav Kook sent one of his gabbaim (ritual assistants) to visit the workers, and to bring a Shofar with him. Rav Kook gave the gabbai careful instructions not to speak any harsh words, rather to merely go to the construction site, and to simply sound the Shofar.

Upon hearing the familiar sounds of the Shofar, construction ceased, and most of the laborers quickly changed their clothing and made their way to synagogues. When the gabbai returned to the synagogue, he asked Rav Kook how come the rabbi did not simply go and address these workers himself; surely a visit from the esteemed Chief Rabbi would have encouraged all of the laborers to join the many who had decided to return to the synagogue with the gabbai. Rav Kook’s answer is perhaps the most powerful point of this entire story.

Rav Kook explained that had he arrived at the site, surely he would have caused great embarrassment, even shame to the many workers! Although the public desecration of this holiest of days certainly pained him deeply, the pain he felt when the Torah’s honor was tarnished in such a public manner enveloped his entire being; but what pained him most was to know that there were Jews who might go through an entire Rosh Hashanah and not hear the beautiful sweet sounds of the Shofar.

Three times each day we recite the Amida- the nineteen blessing benediction which forms the foundation of Jewish prayer. Included among these blessings are the following words: “Sound the great Shofar for our freedom, raise the banner to gather in our exiles and gather us together from the four corners of the Earth....”

This blessing is of course a reference to the prophetic vision of the “Great Shofar” which will be sounded, with the onset of the Messianic era.

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However, Rav Gedalia Schorr, one of the giants of American Jewish life in the twentieth century, explains this blessing in relationship to the Shofar we will sound in just a few days on Rosh Hashanah. In his masterpiece of Torah essays, Or Gedalyahu, Rav Gedalia wrote these moving words: “It is through the experience of the sounding of the Shofar on Rosh Hashanah that every person has an awakening within his heart, that rouses the pure spark innate within each of our hearts, and can bring us to true freedom; the freedom from all that clouds our vision in the here and now, and ultimately it is this clarity which will help us to usher in the era of true freedom, of peace and harmony in the world, represented by the sounding of the Great Shofar of Moshiach...”

The words of Rav Kook and Rav Gedalia Schorr are particularly profound as

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we are about to commemorate Rosh Hashanah in the here and now of the 21st Century. If these two giants had such a deep understanding of how the Shofar’s emotionally charged sounds had the power to literally transform each and every soul, to literally touch even those most remote and least connected to Judaism, scattered throughout the four corners of the world, how much more vividly does this message resonate for the times we live in today.

But it is Rav Kook’s beautiful lesson which must ever guide us, must serve as the basis for building bridges with all our brothers and sisters. The Shofar’s sweet sounds remind us of the beauty that is a Jewish way of life, the enrichment, fulfillment and contentment that Torah can bring to each of our lives. The Shofar’s sounds reach that pure spark within each of us, and softly remind us that we can indeed leave behind all those issues and confusing circumstances that cloud our vision- our vision of ourselves, our vision of the world, and our vision of each other.

When we hear the Shofar this Rosh Hashanah, may it inspire within us a newfound desire for true freedom; freedom to leave behind the many challenging events of this past year, freedom to leave behind whatever lingering grudges and pre-conceived notions we may hold toward family, friends, and neighbors. May the sounds of the Shofar this Rosh Hashanah, soon be echoed with the sounds of Great Shofar of Freedom, that we have been longing for for so, so long... Shana Tova U’metuka - Warmest wishes for a happy sweet New Year.

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MENACHEM PERSOFF DIVREI BY Special Projects Consultant, OU Israel Center MENACHEM

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n Parshat Vayelech, we come across a puzzling exchange between Hashem and Moshe. The thrust of the communication is that once Moshe will have passed away, Bnei Yisrael will digress and G-d’s anger will flare up against the people. Then, Hashem will forsake them and conceal His face, and the people will encounter many evils. Despite the fact that the exiled people will acknowledge that it is because “Hashem is not in my midst” that the troubles befell them, G-d adds yet again: “But I will surely have concealed My face on that day…for it [the people] had turned to other gods” (Devarim 31: 15-19).

At first glance, this appears to be a self-fulfilling prophecy. Surely, if we tell children enough times how naughty they are, they will live up to the bad name.

Moreover, we would have thought that recognition of G-d’s absence (“Hester Panim”) would have indicated sufficient remorse to invoke Hashem’s mercy. Why would G-d continue to conceal Himself?

As we enter the Yamim Nora’im and Teshuva is on our lips, it is fitting to recall Ramban’s approach to these questions.

True that the suffering Jews in exile will have acknowledged their guilt – but that falls short of true repentance. The oppressed people have yet to confess.

Rambam would add, perhaps, that because our consciousness operates through free choice and not through fatalistic determinism, those that sinned should also determine not to repeat their misdeeds.

Hashem’s first concealment relates to our (mistaken) sense that He is no longer with us. The second concealment is what we face today, namely, the uncertainty surrounding the impending redemption.

At that time, our repentance will be full and genuine, and with Hashem’s help, we will listen to Him with all our hearts and all our souls…so that we may live (Devarim 30: 1-6) – speedily and in our days

Mazal Tov With thanks to Hashem, Yaacov and Tamar Peterseil and Bezalel and Naomi Schendowich are delighted to announce the birth of our grandson, Matanel Elisha, son of Chaim and Todahya Schendowich.

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FROM THE VIRTUAL DESK OF THE

RAV DANIEL MANN

OU VEBBE REBBE

White and Nice Clothes and Gold on Yom Kippur Question: Is it indeed proper to wear white clothes and not wear gold on Yom Kippur? Is there a difference between men and women? Should one wear or avoid nice clothes on Yom Kippur?

Answer: The Rama (Orach Chayim 610:4) cites two minhagim found in Rishonim, regarding white clothes. The Mordechai (Yoma 723) says one should wear clean clothes to resemble angels.

The Rama extends this to white clothing for the same reason. He then cites the minhag to wear a kittel, which not only fulfills these two elements, but since it is a major component of burial shrouds, reminds one of the day of death, which helps feel the urgency to do teshuva. The Magen Avraham (610:5) says that the idea of “imitating” angels does not apply to women, but says that the idea of a kittel to remind of death does. We do not seem to have such a practice these days, and 100

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whatever the reason for that, we would not suggest it. It is not uncommon, though, for women to wear white. Some say that in lieu of a kittel, white clothes for women can serve at least as a reminder of purity and the whitening of sins (see Minchat Elazar II:63). In any case, there is no reason a woman should avoid white.

The matter of gold has later sources.

Rabbi Akiva Eiger (on Shulchan Aruch ibid.) cites a minhag to avoid wearing gold on Yom Kippur because it is reminiscent of the sin of the Golden Calf. Interestingly, he says that it does not apply to women (or levi’im) because they did not participate in that sin. The Mateh Ephrayim (an important work on the laws of Yamim Nora’im, 610:9) reports a minhag to put an atara on the kittel, but says that it should not be of gold, apparently for the same reason. He also says that it applies to women, as while women did not sin, they are still part of Bnei Yisrael who do not want reminders of that sin. On the other hand, he limits the matter of gold to attaching them to things that are related to atonement (see the idea of ein kateigor na’aseh saneigor in Rosh Hashana 26a). He posits that the kittel is related to atonement because the white is reminiscent of the whitening of the sins.

The B‘tzel Hachochma (VI:3) thereby rules that it is not a problem to wear a gold

The Orthodox Union - via its website - fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt”l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and OU Israel’s Torah Tidbits.

watch on these grounds. We certainly assume that the issue is not the color gold but the actual substance (see Kinyan Torah Ba’halacha VI:36).

B’tzel Hachochma says that there could be a different problem with a gold watch, based on a concept mentioned by the Mateh Ehprayim and the Mishna Berura (610:16). This is that one should not wear adornments that he or she wears only on Shabbat and Yom Tov because we are supposed to be under the influence of eimat hadin (fear of the impending judgment). This point raises the complex general issue about Yom Kippur – are we supposed to be in a good, happy mood or not? We cannot resolve that issue clearly in this forum, but the short answer is: “Yes and no.” Some point out that Tosafot (Megilla 31a) says that women do wear special adornments on Yom Kippur. In any case, it would seem that the question is about special types of adornments that one wears only on Shabbat. It is likely that there is not an issue with wearing a suit or dress usually worn on Shabbat.

say as follows. One’s outward appearance has some effect on his own frame of mind, and for an individual or family to have a special Yom Kippur dress code (besides the matter of no shoes) is healthy, as it is for different people to have different minhagim in this regard. If one woman feels “Yom Kippur-dik” by wearing more white than usual and another feels that way by not wearing her regular jewelry, that is fine. Only the matter of a kittel for a married man is something which has become standard and should remain that way under normal circumstances.

Having a dispute?

For a Din Torah in English or Hebrew contact ‘Eretz Hemdah - Gazit’ Rabbinical Court: 077215-8-215 • fax: (02) 537-9626 beitdin@eretzhemdah.org

There are many different practices, and we have seen sources and logic to justify many of them. The stakes on this matter are presumably low. There does not seem to be too much conformity on these matters, and it is fine to remain that way. We would OU ISRAEL CENTER

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Puah for Fertility and RABBI GIDEON Machon Gynecology in Accordance with Halacha WEITZMAN

Living With Imperfection

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ast time we discussed the definition of normal and abnormal genes.

Can we as a society determine that deafness is abnormal if a couple who are both deaf would prefer to have a child who cannot hear? The couple claimed that they are able to raise a deaf child but have no concept of how to raise a child who can hear.

At this time of Rosh Hashanah we do a reckoning of our actions, looking back at our failings over the past year, and forward to hopes of a better year ahead.

There is a deeper question involved and that deals with perfection and imperfection. Do gene therapy and available methods of choosing specific genetic traits imply that we want to create the perfect child? There are a number of problems with this; there is no such thing as perfect genes and everyone carries

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some genetic abnormality. In most cases, these are mild problems that have no clinical significance and therefore no one ever knows about them. But this does mean that, with all our efforts, we cannot ensure that the child will have no illness and live forever.

Another problem is the implication that we need to be perfect. God did not make us perfect, and He recognizes our imperfections and still loves us and wants what is good for us. At this time of Rosh Hashanah we do a reckoning of our actions, looking back at our failings over the past year, and forward to hopes of a better year ahead.

A true reckoning cannot assume that we will be perfect; â&#x20AC;&#x153;there is no righteous person who does good and never sinsâ&#x20AC;?

(Kohelet 7:20). If we are born with imperfections, then we cannot be perfect and are not expected to be perfect.

Instead of striving for perfection we can try to be the best that we can, despite our imperfections, or maybe even because of them.

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If God created us with imperfect genes there is a deep message in our make-up and the essence of our being. We are all Godâ&#x20AC;&#x2122;s children and all have great potential to strive for lofty heights.

When we are realistic about our own limitations we are more likely to be able to accept the imperfections and limitations of those around us. To let them be imperfect as well, but to encourage and assist them to reach their full potential.

May we all be inscribed for a healthy and happy new year and strive to be the best that we can, with all our imperfections.

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going (5779) and coming (5780) at the top of the ParshaPix • The family in upper- left represents the beginning of Nitzavim that describes all who are standing today before G-d. Included are men, women, and children • 11 dots above Lanu Ulvaneinu... • and all types of people, including the woodcutter (George Washington, as in the cherry tree) • and the water-drawers (Jack & Jill) • The family also stands for those who were to participate in HAK-HEL - men, women, and children • HAK-HEL is also represented by the crowned Torah-reader - the king, and by the Torah in the Sukka, since Hak-hel takes place on the Sukkot after Sh'mita • The feather writing letters is for the mitzva to write a Sefer Torah, also represented by the open gemara, since acquiring S'farim to learn from is also part of the mitzva • The Xed out moon, planets, and stars is LO BASHAMAYIM HI, it is not in heaven... • Acid rain symbol is for the punishment for turning away from G-d • The Megila is for the hidden "clue" to Esther in the Torah HESTEIR PANIM • The questioned road signs is the choice of choosing Life or Death, Good or Evil • Plant growing a Tzedaka box is from the haftara, referring to G-d, YATZMI'ACH TZEDAKA, will cause tzedaka to grow... • Chatan & Kallah under the Chupa is also from the haftara • The chemical expression is sulfur and salt burning... • Musical note is for HASHIRA, the Song, which is a poetic way the Torah refers to the Torah. • Shofar is for

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the RASHEI TEIVOT of the phrase SHORESH POREH ROSH V'LAANA, a reference to bad people among us - in the "warnings of Nitzavim". The Shofar is a call for SHIPUR (same root), improvement, of ourselves, our community, and all of Klal Yisrael - and stands in opposition to its Rashei Teivot "namesake" • YO-YO, a RETURNING top, is for T'SHUVA, return. Specifically, the fact that a person can stray and sin, return, stray again, return, and again and again... and G-d is still eager (so to speak) for the T'SHUVA rather than punishing the person. The Yo-Yo keeps coming back too.

But beware: if the string breaks, the yo-yo keeps getting further and further away and return is not very probable • Butterfly in Hebrew is a PARPAR. That makes it 2 PARs, or PARIM (lit. bulls) in Hebrew. The butterfly goes with the lips, which have replaced the PARIM, as stated in the haftara of Shabbat Shuva. This does not mean that davening relaces korbanot on a permanent basis. Nor does it mean that when we have a Beit HaMikdash and korbanot that we won't daven anymore. Davening was not "invented" to take the place of korbanot. It has always been with us and will continue to be with us. It is doing double duty during the time that we are without a Beit HaMikdash • red man is for Nitzavim, and the green man is for Vayeilech • The person writing a song is taking KITVU LACHEM ET HASHIRA HAZOT literally • the little tyke (whatever that meaqns) is for the blessing on PRI VITN'CHA • the veggies are for PRI ADMATCHA (whereas for Bikurim, only the 7 Species are included, for this bracha we hope it goes for all produce • sheep is for PRI B'HEMTECHA.

TORAH VEHA'ARETZ RABBI MOSHE BLOOM INSTITUTE BY www.toraland.org.il/en

Shehechiyanu on a fresh pineapple on the second night of Rosh Hashana

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he blessing shehechianu vehigiyanu lazeman haze is a blessing thanking G-d that we have arrived at the season when a particular fruit is available (eating an apple, available year-round, for the first time does not warrant this blessing). The pineapple plant produces fruit throughout the year, so it is not considered a seasonal fruit. The time of blooming depends on the date it was planted, not on the season.

For this reason, it is possible to eat fresh pineapple throughout the year. During the winter, however, bloom encouraging agents (chemical sprays) are required, the fruit is of lesser quality and more expensive, which is why it is not readily available in most supermarkets at this time.

Additional methods of extending sales time for pineapples includes using different strains and imports. Note that today (Elul 5779) it is against the law to import pineapples with their crowns, due to the concern that the base of the crown can carry pests. So if you see a whole pineapple with its crown intact,

you can be certain that it grew in Israel.

If the crown is cut off, then it most likely is an import.

Moreover, the Rema holds (OC ยง225:6) that shehechiyanu is not said on vegetables. Acharonim, however (Rabbi Shlomo Zalman Auerbach and others) rule that it is possible to say shehechiyanu on important vegetables that one is excited about eating (such as watermelon and strawberries). It seems that the pineapple would also be considered an important vegetable.

Note that while in the past there was a dispute regarding the blessing over pineapples in general, today it has been determined that the blessing is ha'adama and not haeitz.

In light of the current situation, shehechiyanu should not be said on fresh pineapple.

For more on this topic, see the following article: Shehechiyanu: practical information OU ISRAEL CENTER

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RABBI BEREL WEIN Rav, Beit Knesset Hanassi, Jerusalem

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his week’s reading in the Torah describes to us the eternal binding covenant between God and the Jewish people. This covenant has played itself out over thousands of years of world history, and remains valid and operative today as it did on the day that Moshe presented it to the Jewish people at the end of his life.

The covenant is all-encompassing, and applies to all who were members of the Jewish people. It states specifically that even the lowest and least educated classes of the Jewish people – those who chop the word and draw the water – are as important and included in the terms of the covenant as are the wisest and most intellectually gifted of the Jewish people. This is a remarkable statement for human society, which, since its inception has always divided itself into classes according to talents, education, financial success and differing

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opportunities.

These differences eventually existed within Jewish society as well, but the covenant is not affected by these societal norms and differences that every generation of Jewish people exhibited. The Torah does not present for us a utopian vision of a classless society, where equality exists amongst all members of a certain nation or group. Such an idea flies in the face of human nature and human behavior from the inception of the human race.

Nevertheless, the Torah does inform us that there is an over arching covenant that binds all Jews, no matter their station in life and their experiences, and it is this covenant that is the basis of the relationship between the God of Israel and the people of Israel.

The Torah recognizes that life, so to speak, is not always fair to everyone.

The distribution of talent, opportunities

and wealth has always been unequal, and no economic theory or legislative program will really change that reality.

Nevertheless, the Torah does not countenance playing the victim card as an excuse for oneâ&#x20AC;&#x2122;s failures and shortcomings. The prophet Jeremiah stated this succinctly when he said â&#x20AC;&#x153;why should a human being complain, is it not sufficient that it is yet alive?â&#x20AC;?.

Judaism measures people by their capacities to realize their potential.

That is why the rabbis taught us that the righteous people are judged exactly as finely as the breadth of a hair. The more righteous one is, the greater is the potential for performing acts of righteousness and goodness. In effect, the Torah is teaching that we are our own judges, according to each of abilities and opportunities. The question that will be asked of us is why we were not what we could have been, irrespective of the achievements and greatness we have achieved or that of other human beings. Judaism proclaims that no one is allowed to play the victim. It is ironic that in world history the Jewish people could certainly be seen as being constantly victimized, and, therefore, would be justified for not being a contributory force in the advancement of world civilization. But even the most cursory view of world history shows that it was the Jewish people, more than anyone else, who drove forward the forces of civilization for the betterment of the human condition, physically and certainly spiritually.

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MEDINA & RABBI SHIMSHON HAKOHEN NADEL HALACHA BY Mara D'atra, Kehilat Zichron Yosef, Har Nof

How Should We Feel on Rosh Hashanah?

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osh Hashanah is a strange mix of emotions. The day is almost schizophrenic. Even the melodies of the Chazzan cascade up and down an emotional rollercoaster.

The piercing sound of the shofar paralyzes. We evoke the fear of the day and exclaim: “…and from the fright of the judgment my soul trembles…” “…Angels will hasten, a trembling and terror will seize them… behold it is the Day of Judgment!” We reflect on how life is temporary; fleeting.

How man is fragile; vulnerable. And then we wish each other a Chag Same’ach, before going home to dip apples in honey and eat a festive meal!

How should we feel on Rosh Hashanah?

Is it a day of fear and trembling? The Day of Judgement? Or, is it a festival?

The answer is that it is both. And this very dialectic is expressed in Halacha.

After discussing the criteria necessary

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for reciting the Hallel on a festival, the Talmud concludes that it is inappropriate to recite Hallel on Rosh Hashanah: “The ministering angels asked the Holy One Blessed Be He, ‘Master of the World, why does Israel not sing praise before you on Rosh HaShanah and Yom Kippur?’

He said to them, ‘Is it possible that the King sits on his Throne of Judgement and Israel should sing?’”(Arachin 10b; Rosh Hashanah 32b) We are filled with uncertainty and doubt concerning our fate. How can we sing Hallel? How can we even eat?

In fact, Rabbeinu Asher, in his commentary to Rosh Hashanah (Chap.

4), discusses the custom of fasting on Rosh Hashanah. He concludes that Rosh Hashanah is a festival and fasting is inappropriate. (See also Mordechai to Rosh Hashanah Chap. 1; Tur, Orach Chayyim 597 & Beit Yosef, ad Loc.; Shulchan Aruch, Orach Chayim 597:1 & Mishnah Berurah, ad Loc.) Many authorities point to a passage in the Book of Nechemiah, which seems to capture the appropriate attitude towards Rosh Hashanah. On the 1st of the Seventh Month (Rosh Hashanah), Ezra reads the Torah publicly for those who ascended from Bavel. They are shaken when they

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realize just how foreign the words of the Torah are, and how far they have strayed from it. They begin to cry and mourn.

Ezra, Nechemiah and the Levites tell the People: “‘Today is a holy day to Hashem your God; do not mourn and do not weep.’

For all of the people were weeping as they heard the words of the Torah. He said to them, ‘Go eat rich foods and drink sweet drinks and send portions to those who have nothing prepared, for today is sacred to our God. Do not be sad; the joy of Hashem is your strength’” (Nechemiah 8:9-10).

It would seem that Rosh Hashanah should be celebrated, like all festivals, with festive meals. And in doing so, we provide Hashem with joy.

And indeed, in the Torah, Rosh Hashanah is included together with all of the other festivals, and considered a “holy convocation”(Vayikra, Chap. 23). It is even called a festival! (Tehillim 81:4; Rosh Hashanah 18a; Sukkah 55a; Arachin 10b; Sotah 41a). In fact, some Geonim record the custom of incorporating the festival liturgy into the Amidah for Rosh Hashanah (See Rabbeinu Asher, Loc. cit.).

In addition, the joy of Rosh Hashanah nullifies Aveilut, the customs of mourning, just like any festival would (See Shulchan Aruch, Yoreh De’ah 399:6).

But the potential for hubris is tempered.

While many authorities instruct us to “eat, drink and rejoice,” we are warned not to go overboard, as indulging too much 112

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doesn’t befit the seriousness of the day.

(Shulchan Aruch, Orach Chayim 597:1 citing the Agudah). And while we wear nice clothes, some suggest we should not wear our finest silk or embroidered clothing, settling instead for simple white garments (See Taz, Orach Chayim 581:5).

The Psalmist captures the emotional experience of Rosh Hashanah when he instructs us to “rejoice with trembling” (Tehillim 2:11).

But how is that accomplished?

When one stands before Hashem there is tremendous fear, but also tremendous joy. We relate to Hashem both as our King (Malkeinu) and as our Father (Avinu).

Rosh Hashanah is a day filled with uncertainty and doubt; fear and trembling.

But it is also a festival. And in celebrating it as a festival, we express our confidence; our trust in Hashem. A beautiful passage in the Talmud Yerushalmi expresses this confidence: “…Who is like this Nation? The practice of the world is when one knows that he is awaiting judgment – he wears black, wraps himself in black, grows his beard – for he does not know what the verdict will be. But Israel is not like that. They wear white, wrap themselves in white, trim their beards, eat, drink and rejoice – for they know that the Holy One Blessed Be He will be merciful and forgive them” (y.

Rosh Hashanah 1:3).

Rabbi Shlomo Carlebach told the following story: One day, a man was riding the subway on his way home from

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work. Looking around the subway car, his eyes met the eyes of a woman and he was instantly smitten. He knew that she was his Beshert, the woman destined to be his bride. This was fate.

But just as he summoned up the courage to approach her, the train stopped at 34th Street, Herald Square. Before he could reach her, she exited and the doors closed on him. He got off at the next stop and ran up the stairs, knocking over anyone in his way. He pushed through the crowd and opened the door to a cab. Ignoring the couple waiting to enter the cab, he yelled at the driver, “take me to 34th Street now!

And step on it!”

As he entered the taxi, a police officer who had witnessed the commotion

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apprehended the man and began to question him. He tried to explain what was happening, but the cop wouldn’t let him go. The man tried to run off, but soon found himself in the back of the squat car – arrested for public disturbance and resisting arrest. He spent that night in jail kicking himself and wondering if he would ever see that woman from the subway.

The next morning, he had to appear before the judge. He was devastated.

When his name was called, he looked up at the judge. Smiling back at him from behind the bench was the woman from the train.

Indeed, Rosh Hashanah is the Day of Judgement. But we know the judge!

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BY RABBI EPHRAIM SPRECHER Faculty, OU Israel Center

The Anonymous Hero of Yom Kippur

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ost impressive and aweinspiring was the Yom Kippur Avoda (Service) in the Bet Hamikdash. The Kohen Gadol had the most awesome task on this Holy Day. He performed many varied tasks. He offered many Korbanot and prayers on behalf of the Jewish People.

Prior to Yom Kippur, the Kohen Gadol was secluded in the Temple precincts for a period of 7 days. There he studied and reviewed the Halachot and procedures of the most Holy Day â&#x20AC;&#x201C; Yom Kippur. He

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was not permitted to sleep on the night of Yom Kippur and was kept awake by reading and studying some of the Holy Scriptures.

The Rambam states that this scapegoat service was the GREATEST service of Yom Kippur!

He was put under oath to fulfill his duties in accordance with the directives of the Sanhedrin. He wept and the Sanhedrin Sages wept. What preparations! With awe, love and inspiration the Kohen Gadol approached the Yom Kippur Avoda. No wonder that the Talmud states that the Kohen Gadolâ&#x20AC;&#x2122;s appearance at that time was angelic.

Then he uttered the Ineffable Name of

Hashem and all present kneeled and prostrated themselves and called out “Boruch Shem”(Blessed be the Name of His Glorious Majesty for ever and ever”).

The objective of this solemn and stirring service was to attain forgiveness for the Kohen Gadol himself, his household and the entire nation of Israel. It could be assumed that this service of the Kohen Gadol conferred this Divine Pardon.

However, simultaneously another service was being performed. A scapegoat was sent into the wilderness symbolically carrying off all of Israel’s sins. The Rambam states that this scapegoat service was the GREATEST service of Yom Kippur! Yet, this service was entrusted to an unknown, ordinary Jew. Who was he??

What preparation did he undergo?

None! No seclusion, no instructions and most amazingly it was the service of this anonymous Jew which achieved G‑d’s Pardon for all Israel. Even before his mission was completed, the heavenly sign appeared in the Temple to the ecstatic jubilation of the people.

The Mishna in Yoma 68 relates that a scarlet ribbon was suspended at the entrance of the Bet Hamikdash, and as soon as the “Ish Iti”” (The Appointed Man) reached the wilderness with the scapegoat, this red ribbon miraculously turned white! This was evidence that all Israel’s sins were forgiven.

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Yet one major question presents itself. If it was the Appointed Man in the scorching desert who won G-d’s approval and forgiveness, then why was he ignored when he returned?

The Kohen Gadol was greeted after the Yom Kippur Service with jubilant celebration and a parade.

However, the Appointed Man was allowed to go home unescorted, alone, exhausted and unnoticed. Why was there no reception for this man who won the day? Didn’t he deserve a hero’s parade along with the Kohen Gadol?

Was it not he who gained atonement and forgiveness for the entire Jewish People?

Strangely, it was not the Kohen Gadol but this plain, unknown, humble Jew who achieved G-d’s atonement for all Israel. It was this Jew, who while fasting and putting himself in danger of dehydration, led the goat into the scorching desert. Thus, the Talmud Yuma states there were stations in the desert with tents, laden with food and drink.

“Here, have a snack and a cold drink,” the agents of the Sanhedrin offered him.

However, he declined and went forth alone into the treacherous, burning hot desert. While in the Mikdash the Kohen Gadol offered Korbanot and incense, the lonely, appointed Jew offered HIMSELF! Thus, his service Won the Day. 118

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The explanation may be that the Appointed Man performed his function with success only because of the dedication and the merit of the Kohen Gadol. By Divine lot he selected which goat would be sent to the desert and as the emissary of all Israel confessed their sins upon the scapegoat before it was sent away.

The Kohen Gadol was at his post not only for Yom Kippur but each and every day of the year. The celebration and parade were in appreciation of his daily, year round service. The Appointed Man, however, was only a one-day-a-year man. The message here is that honor and glory do not come to one who rises for the sake of his people only once a year. We appreciate and honor those who dedicate themselves to G‑d and His People on a regular, daily basis.

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VAYELECH STATS 52nd of the 54 sedras; 9th of 11 D'varim Written on 72 lines in a Torah (rank: 53) 3 Parshiyot; 2 open, 1 closed 30 p'sukim - ranks 54th (11th in D'varim) 553 words - ranks 53rd (10th in D'varim) 2123 letters - ranks 53rd (10th in D'varim) Shortest sedra in number of p'sukim; longest p'sukim in the whole Torah.

MITZVOT 2 of 613, both positive. The last two, according to Sefer HaChinuch; Rambam counts one more in Haazinu.

ALIYA-BY-ALIYA SEDRA SUMMARY [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma. X:Y is Perek:Pasuk of the Parsha’s beginning; (Z) is the number of p’sukim in the parsha.

Numbers in [brackets] are the Mitzvacount of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes.

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KOHEN - FIRST ALIYA 3 P'SUKIM - 31:1-3 [P>31:1 (6)] Moshe Rabeinu concludes his words to the People and tells them that at age of 120, he is no longer able to lead them.

And that G-d has told Moshe that he will not be crossing the Jordan River, so his journey is truly over. He tells them that G-d will be with them, destroy the nations that they will encounter, and that Yehoshua will be the one to lead them.

LEVI - SECOND ALIYA 3 P'SUKIM - 31:4-6 Moshe reminds the People of the victories they have had, and tells them to be strong and courageous. G-d won't abandon them.

SHLISHI - THIRD ALIYA 3 P'SUKIM - 31:7-9 [S>31:7 (7)] Moshe then speaks to Yehoshua in front of the assembled people, and asks him to be strong, for he will be leading the people and he will be in charge of conquering and settling the Land. G-d will be guiding you "every step of the way".

When Moshe finished writing the

Torah, he gave it over to the Kohanim, "the carriers of the Ark".

R'VI'I - FOURTH ALIYA 4 P'SUKIM - 31:10-13 Moshe next commands the People concerning the mitzva of "Hak'hel" [612, A16 31:12]. On Sukkot following a Shmita year, when the people gather in Jerusalem for the Chag, the king shall read (parts of) the Torah to the multitude. The people are to gather at the Beit HaMikdash - men, women, and children - in order to learn, to fear G-d, to hear and understand, and to commit to fulfill all the teachings of the Torah. And the youngsters who have not yet learned, will hear and learn to revere G-d "all the days they shall live in the Land your are about to enter".

CHAMISHI - 5TH ALIYA 6 P'SUKIM - 31:14-19 [P>31:14 (17)] G-d calls to Moshe to take Yehoshua and appear with him at the "Ohel Moed". G-d's Presence descended to the Tent in the form of a Cloud.

G-d tells Moshe that after his death, the people will rebel against Him, stray from the proper path, and embrace other gods.

G-d announces that He will show His anger by "hiding His Face" from them.

This is a reference to the well-known "hester panim" which manifests itself as OU ISRAEL CENTER

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G-d "working behind the scenes" only, in hidden, subtle ways.

emphasizes the importance of buying sforim - AND USING THEM.

This prophecy by no means â&#x20AC;&#x153;obligatesâ&#x20AC;? that generation, or any generation, to turn to idolatry. It is possible for the prophecy never to come true. And this would not impugn the truth of Torah or Moshe's status as a prophet. We always have the challenge not to turn away from G-d, and the ability to remain faithful to Him.

SDT ...and teach it to the People of Israel - place it in their mouths." From here the Gemara teaches us that one must review and review his teachings with his students until they understand. It is not sufficient to just teach; one must work very hard until his students really under- stand, until it in their mouths.

Next is the command to write "The Song" (namely the whole Torah), to teach it to the people, so that it should serve as a testament among the People of Israel. This is the last mitzva of the Torah [613, A18 31:19], to write a Sefer Torah.

SHISHI - SIXTH ALIYA 5 P'SUKIM - 31:-20-24

Our Sages include in this mitzva the significance of acquiring Sifrei Kodesh (holy books) from which to learn. Since the Torah itself specifies that the "purpose" of writing a Torah scroll is to learn and teach from it, then writing, buying, acquiring all learning texts would be in the spirit of this mitzva.

MitzvaWatch

The RO"Sh (Rabeinu Asher) takes this idea one significant step further - he says that since in our day, the Torah scroll has been relegated to the Aron Kodesh in shul and is used for public reading, but not as a teaching text - the MAIN fulfillment of this mitzva "to write a Sefer Torah" is the building of a personal Torah library. Buy Torah texts from which to learn and teach.

He adds that it is also praiseworthy if one is privileged to write a Sefer Torah as well. This is an unusual turn-about, which 124

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Because, G-d explains, I am bringing the people to a Land flowing with milk and honey, the People will eat in contentment and turn from G-d. The Torah, however, will not be completely forgotten from the lips (and hearts) of future generations.

(This will be "their ticket back".) Moshe wrote the Torah on that day and taught it to the People. G-d "commanded" Yehoshua to be strong and courageous in his new role as leader. Moshe completed the writing of the Torah. (Some say that Moshe even wrote the final 8 p'sukim of the Torah, which discuss his death; others disagree.)

SH'VII - SEVENTH ALIYA 6 P'SUKIM - 31:-25-30 Moshe commands the Leviyim to take the Torah and place it at the side of the Aron.

(Some say that the Torah was in the Aron;

others say that it was on a shelf attached to the side of the Aron.) Moshe asks for the leaders of the People to assemble for his final words to them. Moshe tells of the prophecy/ prediction of the rebelliousness of the People. Moshe speaks the words of the Song - here probably referring to Haazinu - to all the people, in its entirety.

3-pasuk Maftir.

HAFTARA - 22 P'SUKIM HOSHEA 14:2-10, YOEL 2:15-27 There are various customs for this haftara SHUVA YISRAEL AD HASHEM... These opening words of the Haftara give the Shabbat its name and basically say it all. Return to G-d. The following pasuk empha- sizes the power of prayer in the T'shuva process. The command to repent is accompanied by wonder- ful promises (prophecies) of redemption and restoration of the former glory of Israel.

The passage from Yoel gives us a Shofar connection to T'shuva.

Another encouraging note as we face the task of returning to G-d, is His assurance that He is among us - even before our T'shuva. And that He will not shame His people ever.

The last pasuk in Hoshea states, "Who is wise who understands this, an intelligent person will know: G-d's ways are straight,

the righteous will walk upon them and the sinner will trip on them." Very often it is the same activity or the same thing that people handle differently, with the result that one person succeeds and the other falters. It is often a matter of attitude.

Not with standing the fact that the Haftara was not â&#x20AC;&#x153;chosenâ&#x20AC;? because of the sedra, they do have some points in common. One example: The sedra speaks of rain in a figurative, spiritual sense and the Haftara mentions its more literal meaning in connection with prosperity.

The prosperity angle is particularly interesting, since it appears in the sedra as a criticism and in the Haftara as a sign that G-d has forgiven His people. This fits with what was mentioned above about the last pasuk in Hoshea.

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