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North West London’s Weekly Torah and Opinion Sheets
A Torah publication that enables local Rabbonim and Avreichim to share their insights and Divrei Torah on a variety of different levels, to provide something for everyone
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Rabbi Shimmy Miller | Rebbe at Manchester Mesivta Anyone composing a speech knows that the introduction can be crucial to capturing the attention of the audience. This week’s Parsha finds Moshe once again addressing the Jewish people, beginning with the proclamation “You are standing today, all of you, before Hashem your G-d”, a powerful introduction indeed. The question however arises when we see that after already declaring that everyone is there, Moshe then felt it necessary to enumerate all the separate groups of people present; heads of tribes, elders, children etc. Why was this deemed necessary after he already stated a general inclusion of the entire nation? The concept of knowing anything is one which is subject to a vast range of levels, from knowing something in the most vague and equivocal sense, to recognising something to be true with one’s mind, body and soul. Rabbi Mordechai Miller zt’’l explains that the difference between the two is determined by how profoundly one has experienced that reality and how much it is something that has been personally experienced rather than an inference or something gained through secondary evidence. This axiom therefore helps us to understand that for the message Moshe wanted to convey to the Jewish people to have the maximum impact upon them, he needed it to be felt personally by each and every
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L’ilui Nishmas individual, not just by the nation as a whole, Leah bas Avrohom hence the requirement for more specific references to sections of the population. We often hear of tragedies or people with tremendous hardships, and although it may give us momentary pause for thought, it is more often than not a fleeting reflection on the other person’s situation because it is just that; the other person’s situation…not ours. To remedy this inherent flaw in our empathy towards others, Hashem has given us an incredible gift, that of the imagination, which we can use to try and envisage ourselves in that situation, what it must be like for the person experiencing that pain, how much they would appreciate whatever it is we can do to alleviate their suffering and the happiness we might bring to their world. One of our key tasks during Elul is to try to refine our interpersonal relationships and the manner in which we interact and react to each other. A major component of this is in enhancing the concern we feel for every person and what we have described is the secret to its success. No one wants to be uncaring. No one wants to sit idly by and disregard the plight of another. But if we don’t make that hurt something real and personal to us, we can never be the type of truly giving and compassionate person we surely all want to be. May our Shabbos be one of compassion and true sensitivity to one another.
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Yeshaya Staszewski, Yeshivas Ner Moshe When we recite the thirteen Middos HaRachamim, Hashem guarantees us that our tefillos will always be answered and we will receive atonement regardless of our sins1. Yet, is it just simply a matter of reciting this formula which will open the gates of Heaven, or is there a specific method to unlock the powerful salvation contained in the thirteen Attributes of Mercy? 1 Rosh Hashana 17b. See the Vilna Gaon in Aderes Eliyohu, Shemos 34:6
Hashem appeared to Moshe Rabbeinu, so to speak like a Shliach Tzibbur wrapped in a tallis, in order to reveal these thirteen Middos HaRachamim to him2. Why though was this special revelation necessary? Surely Hashem could have just instructed Moshe what to say when davening for atonement, just as Hashem spoke to Moshe to convey all the other Mitzvos of the Torah? In this week’s Sedra3, Hashem commands us to keep His mitzvos, to love Hashem, and to follow in His ways – ללכת בדרכיו. Emulating the ways of Hashem is not only one of the 613 Mitzvos4, but is identified by the Ramchal as being one of the five key areas of perfection in the service of G-d5, and here in our Sedra it is equated with loving Hashem, indicating that it achieves one of the highest levels of avodas Hashem6. Yet, how is it possible for mortals to follow in the footsteps of the Al-mighty, Who is described as an All-consuming fire? Rather, this command is to be understood that we should emulate the
The revelation of the thirteen Middos HaRachamim to Moshe was therefore not just a matter of formulating a prayer for atonement, but Hashem was revealing to us His character traits and how we can follow in His footsteps. This then was the guarantee given to Moshe: provided that we act in the ways and attributes of Hashem, then when we turn to Him in prayer and mention His middos of rachamim, He in turn will answer and forgive us in His great mercy and kindness9. For this reason it was necessary for Hashem to actually appear “And He passed before the face of Moshe”10 in order to demonstrate His attributes and how we can emulate them in our daily lives11. To reinforce this message, Hashem appeared as if He were a Shliach Tzibbur, 7 Sotah 14a 8 Sifra, Eikev 11:22. See also Ibn Ezra here in Devarim 30:16 9 Reishis Chochma, Sha’ar HaAnava Chapter 1, quoting the Geonim. Also Alshich Bamidbar 14:20, amongst others 10 Shemos 34:6 11 Iyun Yaakov Rosh Hashana 17b
Rosh Hashana 17b Devarim 30:16 Rambam, Sefer HaMitzvos, Mitzvas Aseh 8 Mesilas Yesharim, Hakdomas HaMechaber Ha’ame Davar Devarim 30:16
for the purpose of a Shliach Tzibbur is to be a role model and inspire the congregation through his tefillos, so that their prayers too can reach great spiritual heights. Similarly here, Hashem came to demonstrate and guide us how to follow in His ways and to elevate us through emulating His character traits.12 Acting in these ways of Hashem, even if only for a short period of time, or even just one day, already gives us many zechusim and guarantees our supplication will be answered13. Furthermore, if the reciting of the thirteen Middos HaRachamim inspires us to perform future acts of compassion and kindness, then armed with this intent alone, our tefillos will be accepted, even if we have not acted accordingly in the past.14 Having said all this, there are some opinions who still maintain that just reciting the thirteen Middos HaRachamim guarantees we will be answered to a certain extent15. However, the degree of atonement is dependent upon our knowledge and understanding of these attributes of Hashem, and our Kavanah when we say them16. Considering the amount of time spent saying these thirteen Middos HaRachamim over and over again, it is clearly a worthwhile investment to spend a few minutes learning about these middos and deepening our understanding of them, so that our tefillos can pierce the Heavens with greater power. 12 R’ Shlomo Wolbe in Da’as Shlomo Elul pg 103 13 Maharit in Tzafnas Pane’ach, Parshas Ha’azinu 232a. R’ Shlomo Wolbe in Da’as Shlomo Elul pg. 105 14 R’ Refoel from Hamburg in Marpeh Loshon, Amud HaAnava Pg 238 15 Rabbeinu Bacheya Shemos 34:6. Shela Asara Ma’amaros, Ma’amar 7 16 Rabbeinu Bacheya ibid.
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character traits of Hashem7 which are the thirteen Attributes of Mercy that He revealed to Moshe; just as Hashem is gracious and merciful so too should you be merciful and give generously to others8.
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PARSHAH
Tapping Into the Power of the Thirteen Middos HaRachamim
When does Parshas Nitzavim take place during Moshe’s lifetime?
‘Sabbath mode’ ovens
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Opening the oven door Halachic challenges of improved oven technology Despite its name and its hechsher, the Sabbath mode oven does not necessarily offer the most convenient means of heating food for Shabbos. The hotplate/blech can, under the right conditions, be used to heat foods ON Shabbos; the oven can ONLY be used for food inserted beforehand.
installed this automatic safety feature. This helpful feature, is a nuisance when planning for a three-day Yom Tov. In the Sabbath mode, one can choose to override this setting.
Doors open, heating element off
Why have ovens been manufactured under rabbinic supervision? In this week’s article we will discover the many pitfalls inherent in use of the most up-to-date ovens, and how rabbinic guidance has enabled manufacturers to produce a ‘kosher’ product.
Perhaps the greatest challenge in providing a kosher model was a feature which the average consumer would never have noticed. Some ovens switch off the power to the element as soon as the door is opened; they then allow it to power up again once the door is closed.
Who is responsible for authorising these ovens?
US manufacturers claim that this design is intended to protect the consumer from a vicious blast of hot air as the door opens. Mr Ottensoser tells us that he has understood that the true intent is to prevent the heat from warping the sensitive electronic devices located just above the entrance to the oven door. Whatever the motive, in some models, opening and closing the oven door involves a serious infringement of the laws of Shabbos - classed under the melochos of havoro (lighting a fire) and kibuy (extinguishing a fire). In the coming paragraph, we will explain the halachic basis for the solution which the Star-K have developed.
The Kashrus agency Star-K, of Baltimore Maryland, under the leadership of Rabbi Moshe Heinemann shlita, has developed a working relationship with many leading brands. Based on detailed guidance provided by the StarK’s rabbinic team, a range of ovens which proudly boast a ‘Sabbath mode’ are now available in the USA and beyond. In preparation of this article, I spoke to Mr Jonah Ottensoser of Baltimore. Mr Ottensoser, a qualified electrician and highly skilled technician works closely with both the StarK’s Rabbonim and electrical manufacturers to ensure that products marketed under the supervision of the Star-K comply with halachic requirements.
Delayed reaction The halachic principle of grommo – causative action – is understood to be a mitigating aspect in Torah prohibitions. If the person committing an act can be considered to have caused rather than directly have brought about a particular result, then he is somewhat less responsible for anything resultant.
At the outset, he made it clear that not all models which claim to be Shabbos compliant carry his agency’s or any hechsher. His advise for use of unauthorised models is to discuss their use with one’s Rov. In a lengthy conversation, Mr Ottensoser set out for me the issues which his agency has sought to address in their products.
Are gromoh-actions permitted on Shabbos? The Gemoro in Shabbos discusses cases of gram kibui. Where a fire is burning, measures to indirectly extinguish the fire may be employed. One example would be placing large vessels of cold water in the fire’s path – in the face of the fire’s heat, these would crack and the water would spill onto the fire.
Modern touch - Automatic lights, Digital display Whereas traditionally, the oven cavity was lit only when in operation, in modern ovens a hidden switch controls the light. When the door is opened, a set of magnets are separated from each other. The oven ‘knows’ that the door has been opened and illuminates the oven. This automation is a feature favoured by many consumers, but serves as a warning light for the kosher consumer. This presented a minimal challenge, and was solved by the Star-K team’s Sabbath mode by disabling the door switch.
Would this pave the way for Shabbos prohibitions to be circumvented? Mordechai, one of the Rishonim, highlighted the potential financial loss inherent in cases of ‘gram kibuy’, and he is of the opinion that it is only in such circumstances that grommoh can be employed to permit an action. Quoted by Beis Yosef, this comment forms the basis of the psak of Rema who writes that indirect melocho action can only be permitted in order to avoid financial loss and damage.
Electronic displays were dealt with in a similar manner – in Sabbath mode, no change registers on the LED display when the door is opened. In ovens which do not offer Sabbath mode, opening the door causes words or letters to be displayed on the LED screen – this constitutes a potential issue of koseiv and mochek (writing and erasing).
Accepted use of time delay in modern appliances Although Halocho does not permit actions based on their being ‘gram’, Poskim do consider them in a more lenient light. A classic example of this is a ruling on use of electric fridges on Shabbos from Rav Shlomom Zalman Auerbach zatza”l. In his work Minchas Shlomo he deals with the claim that opening a fridge door, has an effect on the motor. Rav Shlomo Zalman’s ruling incorporates the gerommo factor with a number of other halachic factors. Each on their own merit would have been insufficient to grant permission to open and close the door, but in collaboration, they serve to allow the fridge door to be opened and closed.
Safety first Not all of the concerns are halachic. Mr Ottensoser told us that some of the features of the Sabbath mode are in place simply for the convenience of the kosher consumer. Some ovens are programmed with a cut-out feature employed for safety. To combat the fire hazards potentially arising from running an oven for many consecutive hours, firms have
Time delay in the oven door As a solution to the problem of opening oven doors, Star-K have adopted the same approach ad have sought to incorporate a number of halachic principles. In their Sabbath mode, opening the door will turn off the heating element; however they have built a time delay into the process. Under Rabbi Heinneman’s guidance, manufacturers have delayed by at least 15 seconds the reaction as the oven door opens. Yet to state that setting a time delay fully ‘kashers’ the oven is a fallacy. Rabbi Heineman instructs one to limit use of the oven. Similar to the Rav Shlomo Zalman’s permission for frisge use, to achieve halachic permission to open the doors, he directs members of the public to open/close the doors only when resultant melochos can be deemed to be insignificant. Only in collaboration with halachic insignificance – ‘lo niche leih’ status will the grommoh activity be permitted. Rabbi Heineman ruled that although the oven door may be opened, it should not be shut if there is food still in the oven, and should ONLY be shut once the food has all been removed from the oven. This distinction can be explained by reminding the reader that when the oven door closes, the element is in fact reheated. If the food is still heating in the oven, the resultant heating of the element serves the useful function of heating one’s Shabbos food. Only if the oven has been emptied can the melocho activity be deemed ‘lo niche leih’ – inconsequential. Opening the door, however was deemed to be a permitted activity. Although the element will switch itself off, this is of no consequence to the oven’s owner. Even the sensitive circuitry can survive the short blast of hot air it faces on rare occasions, and the switch-off feature designed to prevent damage is unnecessary in these circumstances.
Read the instructions OR check with a Rov! The Star-K issue carefully worded instructions for use of their ovens, which are based on a collection of halachic arguments. It is beyond the scope of this article to provide a full analysis of the matters involved, but it is our hope that the reader will understand that the use of these ovens does not involve blanket permission – as though the appliance had been disconnected from the electric mains. Instead, householders should follow guidance from a Rov. The Star-K caveat use of their ovens on Shabbos with the following limitations – the oven may be opened once - at which point ALL food must be removed. Subsequently, the oven door may be closed and then should not be opened again. In conclusion, members of the public should be aware that many ovens are now being marketed by brands which have mimicked the Sabbath mode setting. These models, especially prevalent in the UK need to be investigated on an individual basis, and we suggest that members of the public discuss use of these ovens with their community’s Rov. The final section in this series will appear in next week’s edition and will focus on Yom Tov use of these ovens.
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Fear — Yes; Hopelessness — No Rabbi Yissochor Frand | Rosh Yeshiva, Ner Yisrael Baltimore
Rashi cites a very famous Medrash explaining the juxtaposition of the verse “You are all standing here today…”1 with the section of the 98 Curses which we read in last week’s Parsha. The Medrash says that after hearing all of the curses, the Jewish people turned green and became despondent, asking, “who can withstand all of these curses”? They lost hope. “What is going to be with us?” they asked. 1 Devarim 29:9
Therefore, in this week’s parsha, Moshe tries to appease them. “You are still here after forty years in the wilderness. You many times angered Hashem — the Calf, the Spies, and the complainers — and He never destroyed you. You are still here…”
But this is not the same as looking at the situation as hopeless. Hopelessness is not a Jewish characteristic. Never give up hope. Our Sages tell us that after the destruction of the Temple, “all the Gates (which prayers travel through) were closed, except for the Gates of Tears”2. It is much more difficult for our prayers to penetrate the Heavenly Court after the destruction of the Beis Hamikdash. But there is one Gate that remains open — the Gates of the Tears.
Consider what Moshe Rabbeinu is doing here. This appeasement appears to be selfdefeating. The whole purpose of the curses was to put the ‘Fear of Hashem’ in the people. The curses were very effective. The people were scared stiff. He accomplished what every leader wants to accomplish — he shook them up. But now he seems to be undoing the whole thing. “Don’t worry, you’ve gotten away with a lot in the past, etc…” Doesn’t this destroy the whole impact of the tochacha?
It is said that the Kotzker Rebbe3 asked: if the Gates of Tears never close, then what is the purpose of the Gates? A gate implies that some get in and some do not. He answered that tears of desperation don’t get through. When a person cries because he feels he needs the help of Hashem, when the tears represent the innermost and purest of a person’s thoughts (‘the sweat of the soul’) those tears have terrific power. But not if they are tears of helplessness and hopelessness — those tears don’t get in and that is why the gates are necessary.
Many commentaries direct us to a very simple truth. There is a vast difference between ‘The Fear of Hashem’ and hopelessness. It is one thing to be afraid and frightened and nervous about the future. It is a totally different thing to feel that the situation is hopeless (to be meyaesh). That is what had happened. The Jews gave up hope. They threw in the towel. The worst thing that any Jew can do is to give up hope. This is a lesson we should all bear in mind as we approach the Day of Judgment. The Yom HaDin is nothing to take lightly. It is serious business. If we really understood, honestly understood what it was about, we would be scared and frightened.
In halacha, if a person has an object stolen from him there is a concept of ’yiush’ — giving up hope. If an object is stolen, and the former owner gives up hope of ever getting it back, and then it is sold to a nun suspecting purchaser, the purchaser is allowed to keep it. 2 Bava Metzia 59a 3 Rav Menachem Mendel Morgenstern of Kotzk (1787-1859)
The reason for this is that once the victim gives up hope (of getting the object back), his last connection with the object is severed. As long as one has not given up hope, there remains a thin thread that still connects him to his lost object. It is not totally lost from him. In hashkafa as well, the same concept exists. For every plague there is a cure. Hashem creates the remedy before he creates the plague4. We somehow need to connect with that remedy. How do we connect with the remedy when a plague seems to have no end? There is only one tenuous connection between that remedy and us. The connection is hope. The same hope that according to halacha connects me to my lost object is the connection that can connect me in the dire straits of my illness to the cure that Hashem potentially has for it. But once one gives up hope, once he feels the situation is futile, he has severed the connection between the Cure and the Plague. That is why no matter how desperate and overwhelming a situation may seem, a Jew cannot give up hope. The Izbitzer Rebbe once commented that the reason all Jews are called after the Tribe of Yehudah (Yehudim) is because when Yosef confronted his brothers and planted the incriminating evidence, all the brothers gave up hope. Only Yehudah didn’t give up hope. “And Judah drew near to him…”5. Yehudah never gave up hope — and that is the attitude that must typify all Jews. As frightening as the Yom HaDin should be for every Jew, there is a difference between fright and hopelessness. We have to enter the Day of Judgment sober and afraid, nervous as if we were entering a Court. But we cannot enter the Yom HaDin without the attribute of Yehudah — the attribute of hope. 4 Megillah 13b 5 Bereshis 44:18
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PARSHAH
Approaching the Day of Judgment:
Where is the month of Elul alluded to in Parshas Nitzavim?
Rabbi Mordechai Appel | Shomrei Shabbos Chevra Mishnayos & דרכים בפרשה )ט:אתם נצבים היום כלכם (כט
You are standing today, all of you (29:9) In a discussion on the topic of teshuvah, R’ Tzvi Meyer Zilberberg shlita writes that our main fight is not any specific life issue, mitzvah or even aveira. Rather, it is the idea that we can in fact overcome our struggles. The Baal Shem Tov zy’’a tells us that the greatest mistake a person can make is to believe that we can’t fix our mistakes and ultimately become closer to Hashem. Every year at this time, a familiar conversation replays itself in the heads of most Yidden. “Trying to do teshuvah? Been there, done that, and even bought the tee-shirt, but nothing doing. This year will just be the same as the year before. Fait accompli - I CANNOT CHANGE! The proof is because every year I try, and I always end up with the same result. I can’t even stand in front of Hashem without being embarrassed. I’m just a failure; empty promises again and then again.” One can even make a wager that most people find themselves working on the same list of things to correct twenty years later in life. So what’s the point? Why bother? The Baal Shem Tov teaches us that if our great struggle is in believing in our ability to fix things and truly become great people, than it must be that the most important thing Hashem wants from us is to learn about the great potential that we truly have. It is the realization that this year can most definitely be better. “YES I CAN!!!!” The $64,000 question of course is: HOW? We can explain this with a mashal the Chafetz Chayim would relate. There is a merchant who goes into a big warehouse to order his yearly list of supplies for his business. Coming up to the front desk to place his order, he begins: 10 skids of this, 20 of that, 13 of those, 15 of the other and so on and so forth. The workers are having a tough time even keeping up with him as he is dishing out his orders but they keep on schlepping all of the items to the front. The owner of the warehouse starts ringing through the order, nonchalantly asking him “Will that be cash or credit?” The merchant responded that he would be putting it on his tab. As the owner is finishing the order, the one way mirrored window behind the owner slides open, only to have the bookkeeper yelling from behind his desk, “Stop! Wait just a second! This merchant has a large outstanding balance
from previous years that he still has not paid up. I advise you strongly not to extend him any more credit.” The owner asks him if he plans on paying. Of course, he answers that he will pay it all off soon. The bookkeeper yells, “He said that last year.” The merchant responds. “But this year will be different.” Now the bookkeeper again yells that he said the same last year, and in fact, he has been saying this every year. His balances owing are outrageous and he deserves no more credit. He should get nothing! Sadly, the owner nods his head and tells the merchant that he has no choice. “I cannot extend you any more credit unless you make good on your previous debts.” Feeling really dejected, the merchant hangs his head low and starts to exit, crying, as he needs this really badly to be able to run his business. Just then another merchant who was waiting next on line approaches him and pulls him aside. “I couldn’t help overhearing your conversation. It seems that you are having difficulty; let me give you some advice. You see, each year you try the same thing, buying on credit, racking up even greater balances. But as you have no way to pay it all, there is no reason they will grant you your order. Would you be open to trying something different this time? Offer them a payment plan; something that you can for sure stick to and slowly start paying up.” After realising that this may be his only chance, the merchant turns back to the owner and repeats this plan, offering to pay a minimal amount on a monthly basis. Again, the bookkeeper interjects, yelling, “You can’t trust this man, it’s just another ploy, and he will never pay up”. But the owner says “NO! This time I really think he can pay up, because with small manageable payments, he can make good on it.” The bookkeeper tries one last time, but to no avail. The owner pulls out his rubber stamp, and approves the transaction.
PARSHAH
Yes I Can!
SAYS THE HEILIGER CHAFETZ CHAIM - each year we come to Hashem with lists of things that we need for ourselves and for our families. But of course, the mekatreig/prosecutor yells out that we are “in the red”, and Hashem should chas ve shalom not give us what we need until we make amends. The mekatreig further points out that we have a bad track record when it comes to fixing things up. But why is it that we indeed fall short each and every year? The answer is that we try and try to do wholesale teshuva. We look at our by now crumpled lists and we promise that this year will be better, and of course we end up nowhere. However, yeish tikvah - there is hope! If we can learn from the merchant and take on something small that we can for sure accomplish and stick to, this year can be different, and of course, the Melech Malchei Hamelachim, the real Owner, is more than happy to grant us what we need. This sounds like a wonderful idea, but where does it come from? The Midrash1 tells us that when Adam met Kayin after he killed his brother Havel, he asked him what was the result of his court case with Hashem. Adam could not understand how Hashem did not give him the greatest punishment. Kayin responded that he did teshuvah, ve’nispasharti - I reconciled with my Master, Hashem. Adam was so happy about this that he also did teshuvah, and went on further to compose Mizmor shir leyom hashaabos. But wasn’t Adam doing teshuva for six hundred years already at this point? What changed now,- what was this chiddush that Kayin was teaching him? The answer is found in the words that Kayin told him. Ve’nispasharti – I made a p’shara- compromise with Hashem. Adam was the proverbial man. Like all of us, he tried to do wholesale teshuva, but he got nowhere. Kayin came and taught him, and ultimately showed us the way of teshuvah. Hashem knows that we won’t be perfect, but Hashem believes that we can have a perfect day. Hashem believes that we can get through just one bracha in davening with kavana. Eventually, one bracha leads to another and one day leads to another until we are zocheh lashuv ad Hashem. Hashem tells us, “Do the portion that you’re able to, whatever you can, and I’ll complete the task of bringing you all the way.” He is the Melech that is rotzeh bis’shuva. He wants us to come back to Him more than anything. Our “Tatteh in Himmel” is waiting for us. 1 Bereishis Rabbah 22:13
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Why is Parshas Nitzavim always read as the last week of the year preceding Rosh Hashana?
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Rabbi Avi Wiesenfeld | Rosh Kollel, Yerushalayim and Rav at Kav Halachah Beis Horaah
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Erev Rosh Hashanah
By the time Erev Rosh Hashanah arrives, we are busy with preparations for the Yom Tov itself and often forget there are spiritual preparations to be made beforehand as well as physical ones. Here are but a few examples of some of the questions that come my way on Erev Yom Tov.
HALACHAH
My Weekly Halachic Question Q. Why are the selichos so long on Erev Rosh Hashanah?
A. Our Rabbis teach us that a person that does Teshuva one day of the year is considered as having done teshuva the whole year. Therefore, we devote more of the day to doing teshuva by saying extra selichos.1 Q. Why do some people fast on Erev Rosh Hashanah? A. many people have the custom to fast half the day on Erev Rosh Hashanah until chatzos (midday) or until after mincha. On reason provided for this custom is the Gemarah that says “one who admits to a crime on their own,
before the witnesses come is not penalised extra”. We therefore fast and admit to our sins before the big testimony on Rosh Hashanah.2 Q. If we are all subject to Judgement on Rosh Hashanah, why do we wear our Shabbos clothing and eat festive meals? A. we do this to show our complete trust in Hashem that He will judge us favourably if we do teshuva and daven. However, we don’t wear out finest and fanciest clothing either, as it is the Day of Judgment.3
2 Shulchan Aruch 481:2. Mishnah Berura 16. 3 Shulchan Aruch 4.
1 Chayei Adam 138:5.
Rosh Hashanah – Foods to avoid We are all familiar with the simanim (special foods that serve as signs of good tidings for the coming year) that are eaten on Rosh Hashanah. However, some foods are actually avoided from Rosh Hashanah until as late as Hoshanah Rabbah. The following are some of the most common examples:
ÂÂ Nuts:
many (Ashkenazim) avoid nuts on Rosh Hashanah. There are numerous reasons given for this custom. A) a nut has the numerical value of “chet” (sin) which we want no reminder of during this period of time. B) Just as the roots of a nut should not be covered during planting, so too we should not cover up our sins. C) nuts increase saliva, which may interfere with one’s concentration during davening. D) a nut does not get dirty when it is rolled in the dirt, as it is protected by the shell. So too, Klal Yisrael are among the nonJews, but make sure that their insides (neshama) does not get dirty. Peanuts are not included in this restriction. One who follows this custom may cook with nuts if they are not recognisable in the dish, and
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should avoid making or eating cake that has recognizable nuts sprinkled on or in it.
ÂÂ Some refrain from borscht due to its vinegar content. [Vinegar may be added to a salad if it gives a pleasant taste to the salad.4]
ÂÂ Some
refrain strong mustard.
from
pickles
and
ÂÂ Some refrain from chrain (horseradish) during these times.
ÂÂ Many refrain from eating bitter tasting foods.5 Seasoning permitted.6
and
spices
are
ÂÂ Some avoid grapes during this time,7 while others limit the custom to black grapes.8 Endnote: Every year I am inundated with people asking about the various foods that were prepared by their spouses for Yom Tov, such as cakes made with nuts etc. I normally 4 5 6 7 8
Mikdash Yisroel on Yomin Noroyim page 105. Matei Efrayim , Aruch Hashulchan 3. Aruch Hashulchan. Maaser Rav (Gra), Ben Ish Chai Parshas Nitzavim. Kaf Hachaim 22.
respond in the following manner; many of the above issues are in order to avoid any sort of hint to the word ‘chet’ – sin. But more importantly of all, let us remember ‘chet’ itself is also the numerical value of chet, and must be extra sensitive not to hurt someone else’s feelings during this time of year, as the start of the year represents what the rest of the year may look like. The Torah9 refers to Rosh Hashana as Yom Teruah – a day for blowing the shofar. Rebbe Berish of Biala zt”l, said that Yom Teruah can also be translated as “a day for friendship” (from the root re’us), because on Rosh Hashanah it is important to increase our love and friendship for our fellow man. The sefarim tell us that it is very difficult for a person to be judged worthy and deserving of a good year only on his own merit. But with unity and ahavas Yisrael, we join together with the meritorious Klal Yisrael, and then there’s a far better chance we’ll be judged favorably. A sweet new year to all our readers! 9 Bamidbar 29:1
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5. At the end of each parsha it says the number of pesukim and a word as a siman. What is it by Parshas Nitzavim?
Kol Yisrael Areivim Zeh Lazeh Rabbi Yehonasan Gefen | Rabbi for Keter HaTorah Devarim, 29:28: The hidden things are for Hashem, our G-d, but the revealed things are for us and for our children forever, to carry out all the words of this Torah. Rashi, Devarim, 29:28, sv. The hidden things are for Hashem, our G-d: And if you will say, “What are we able to do? You punish the many for the [sinful thoughts] of the individual…is it not true that a person does not know the hidden thoughts of his fellow man? I do not punish you for ‘the hidden things’, because they are ‘for Hashem, our G-d’, and He will take what is due from that individual. But the ‘revealed things are for us and for our children’ to destroy the evil from our midst. And if we do not carry out judgment against him He will punish the many…
whether he knew about it or not – he automatically suffers as a result of the sin! Rav Aharon Kotler zt”l answers that it is true that when any Jew sins, all other Jews should be adversely affected, however if they could not prevent that sin, then it is viewed as if they sinned b’ones (through no fault of their own) and a person is not punished for sinning in this way.2
The Torah obligates each Jew for the sins of his fellow. However, Rashi explains that we are not held responsible for the hidden sins and thoughts since it is impossible to discern them. The commentaries explain that this obligation derives from the concept of ‘kol Yisrael areivim zeh lazeh’ – this means that all Jews are guarantors for each other. This doesn’t simply tell us that each Jew has to care for his fellow; it goes far deeper. The Midrash on this verse tells us that when one Jew sins, then the whole generation is damaged.1 Chazal say further that at Mount Gerizim every individual Jew accepted with fortyeight covenants the responsibility for the fulfillment of Mitzvos both with regards himself and all of the Jewish people. As a result every single Jew is spiritually bound up with every other Jew, and every action we take, whether positive or negative, directly affects everyone else. This begs the question – if a person is harmed when his fellow Jew sins why should it matter 1 Midrash Tanchuma, Nitzavim.
However, this understanding seems at odds with the following words of the great halachic authority, the Taz.3 The Taz discusses the vidui (confession) that we make on Yom Kippur. The Taz points out that the vidui is very lengthy, involving numerous sins, and it is conceivable that we can be sure that we have not committed all of them; accordingly, the Taz asks, how can we confess to something we have never done?! The Taz answers that it is because of the principle of arvus. He writes that the vidui is in the plural form - “we have sinned” as opposed to in the singular. He explains, “If the person (confessing) did not commit this sin, nonetheless his fellow Jew did commit it, and all Jews are guarantors for each other.”4 Similarly, Rav Chaim Vital says that this is why his Rebbe, the Arizal, would say every confession, even for sins he had never committed. He quotes the Arizal saying, “Even though a person may have never committed a sin, he must ask (G-d to forgive him for it) and confess it. For if another Jew has committed this sin it is the same as if he 2 Mishnas Rebbe Aharon, Chelek 1, Ch.10, p.243-4) 3 R’ David HaLevi who lived in the 17th century. He wrote monumental commentaries on the Shulchan Aruch. 4 Taz, Orach Chaim, 607:1.
PARSHAH
INSIGHTS IN RASHI
himself had done it. It is also for this reason that the confession is written in the plural.”5 The difficulty with the Taz is that as we have seen from the Torah’s words in Parshas Nitzavim, a person is only considered liable through arvus if he perhaps could have prevented his fellow from sinning, if that is so, then how have we answered the original question of why we confess for sins that we never committed - surely we have not been in the situation where we could stop every single sin that is enumerated in the vidui from being committed and therefore we are not guilty of negligence with regard to arvus. Consequently, it would still seem as though we are confessing for something that we are not held responsible for?! A Talmid Chacham answered that we learn from here the great level of responsibility that we have to prevent our fellow from sinning. It is possible that we could have been able to prevent every kind of sin from being committed even though that doesn’t seem to be the case. For example, in a situation where a religious Jew could have influenced one Jew to do teshuva, and thereby stop numerous kinds of sins from being perpetrated, if that religious Jew does not even attempt to help his fellow, then he could well be accountable for every sin that person commits. It is quite feasible that at some points in our lives we have all been in such a situation, therefore it would be necessary to say a full confession in such an instance as if we sinned ourselves. As we approach the Yamim Noraim, this lesson reminds us that as well as working on our own selfgrowth, we must also reflect on our responsibility for improving the spiritual lives of our fellow Jew. Indeed we learn from the concept of arvus that our responsibility to others is an intrinsic aspect of our own growth. 5 Likutey Torah, Taamey HaMitzvos, Vayikra 19:18.
ANSWERS 1. Rashi (29:9) brings that Parshas Nitzovim was said on the day of Moshe’s death – namely the 7th of Adar. 2. The Ohr Hachaim (29:11) brings that this additional bris of Nitzavim was in order to bring the idea of Arvus. Not only is everyone liable for their own actions but now they are also responsible for each others’ actions. 3. The Baal Haturim (30:6) points out that it is alluded to in the pesukim that discuss teshuva in the first letters of the words לבב ואת לבבך את. 4. Perhaps this is because we are required to hear the tochocha of Parshas Ki Savo before Rosh Hashana to end the curses with the year (Gemara Megilla 31b). Yet, we have another parsha of Nitzavim before Rosh Hashana? Rashi (29:12) brings Midrash Agada that the Jews were scared when they heard this rebuke
and therefore Moshe with Parshas Nitzavim came to comfort them (before the end of the year). 5. There are forty pesukim and the siman is levavo. Perhaps this is to allude to this time of year where we have the forty days of Yemei Ratzon, from Rosh Chodesh Elul until Yom Kippur, when Moshe went up to the mountain to get the second Luchos. Levavo meaning his heart alludes to the cause of sin is found in the heart and all this needs to be rectified. (This is why we hit our hearts when we say that we have sinned.) 6. When the curses happen they look bad. However, they really are for our benefit. The mere threat itself can help prevent people sinning and even if people do sin then these curses come as an atonement. Ultimately they are for the good and for our benefit.
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Zemiros Rabbi Yoni Birnbaum Hadley Wood Jewish Community
Shirah & Zimrah A Deeper Look At the Terminology
‘Now write this Song for yourselves and teach it to the Children of Israel’1
also mean to ‘prune’, as in ‘six years you may prune (tizmor) your vineyard’5.
According to the Gemara2, this passuk provides the Scriptural source for the last of the 613 Mitzvos – a commandment incumbent upon every Jew to write a Sefer Torah.
‘Shirah’ on the other hand, represents something infinite. It is in order to give expression to one’s deepest and innermost feelings that leads a person to break out in a song of this nature. Thus we find that the Shiras HaYam is referred to as a shirah- it was the collective articulation of the feelings of a nation that had just witnessed a miraculous salvation of the highest order.
The intriguing question that presents itself here is why the Torah is referred to in this context as a shirah ‘song’. This becomes considerably more problematic in the light of another passage in the Gemara3 which describes a punishment that befell David HaMelech because he referred to the Torah as zemiros – songs, as in Tehillim4 ‘Your statutes were like songs (zemiros) to me’. Thus, on the one hand we find the Torah itself being termed a ‘song’ – and on the other hand David HaMelech is punished for doing what appears to be exactly the same thing! The answer to this problem, according to the Vilna Gaon, lies in the crucial distinction between these two words that we translate identically as ‘song’ - shirah and zemirah. A ‘zemirah’ is finite – it has a beginning and an end, at which point the song reaches its completion. The zemiros that we sing on Shabbos are all of a finite length. Indeed, the word itself can 1 2 3 4
Devarim 31:19 Sanhedrin 21b) Sotah 35a 119:54
Such feelings, by definition, have neither an end nor a beginning. And so too their manifestation in the form of song, shirah, is also infinite – it is an expression of the singer’s essence. With this background, we can understand both the reason why the Torah itself is referred to as a shirah as well as the reason why David HaMelech was punished for referring to it as a zemirah. To call the Torah a zemirah implies that it has a beginning and an end to it – that it is in some way limited and finite. This is wrong, because the Torah is by definition infinite; it is the epitome of a shirah – the infinite expression of the essence of a Jew. And that is why in commanding every Jew to write a Sefer Torah, the Torah itself reminds us what our attitude towards it should be. Far from being something external to us, it is our Song of Life – an infinite shirah that gives expression to the innermost desire of the soul to come close to Hashem. 5 Vayikra 25:3
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