Oneg Vayelech

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North West London’s Weekly Torah and Opinion Sheets

‫ו’ תשרי תשע”ז | פ’ וילך | שבת שובה‬

| 8TH OCTOBER 2016

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‫לעילוי נשמת הש"ץ שלמה בן אברהם משה ז"ל לעילוי נשמת חנה בת אלעזר ע"ה‬

Moshe’s Legacy Goes On Rabbi Berel Wein | Founder and Director of the Destiny Foundation Moshe can no longer lead the Jewish people.

He informs us that he is no longer allowed “to forth out or to come in.” He whose eyes did not dim even in death is now shorn of his superhuman powers and subject to the mortality that faces us all. At that moment Moshe does not wallow in sadness nor does he seem to review in detail his life’s achievements and the disappointments that occurred in his lifetime of greatness.

He expresses no regrets and voices no complaints. He does not refer to those who persecuted him, injured his pride, questioned his worth or doubted his words. Rather his whole focus is on the future of the Jewish people. He points out that their future failings will clearly lead to tragedy and defeat but never to complete destruction. He cautions them against falling into the trap of adopting new ideas and mores simply for the sake of change or newness.

He makes it abundantly clear that the covenant of Israel with Hashem and His Torah contains no escape or cancellation clauses. The bond is an eternal one. He sees the future and continues to look forward to new generations and recurring challenges. To the end he remains the leader and not the historian, the teacher and not merely the observer.

It is the presence of this implicit spirit of innate optimism, even in the face of known problems and Jewish failings, which characterises Moshe’s relationship with the Jewish people and his

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guidance of Israel through all of its generations.

That is why “there arose none like Moshe” in all of Jewish history.

The Torah teaches us “vayelech Moshe” – Moshe went and walked and proceeded. Immediately thereafter the Torah records for us that Moshe said “I cannot go forth or return any longer.” So which is it? Did Moshe walk forth and proceed or did he remain housebound and passive. It is obvious that Moshe’s inability to go forth and return describes the physical limitations placed upon him on his last days on earth.

But “vayelech Moshe” – Moshe’s goings and comings are the spiritual guidance and moral vision that he invested in the Jewish people that remain vital and active in all later generations of Israel even after Moshe’s passing. Leadership and inspiration is rarely judged by physical criteria.

Franklin Roosevelt was afflicted with polio before he rose to become the president of the United States. He certainly is to be reckoned as one of the strongest and most influential presidents in American history though he could not physically go forth or come in. If we see this truism in the life of a “regular” human being such a Roosevelt, how much more so is this obvious in the life and achievements of the superhuman Moshe.

Vayelech not only means that Moshe once went but it also implies grammatically in Hebrew that Moshe is still going forth. The Jewish people are still guided by Moshe’s Torah and teachings and his spiritual legacy continues to inspire and instruct. As long as there are Jews in the world, Moshe will continue to go forth and come into our hearts and minds.

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Mazel Tov

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TESHUVA

Insights from the Maharal Rabbi Binyomin Marks Based on Sefer Nesivos Olam, Nesiv HaTeshuva perek II This time of year obligates us to do teshuva. It should be clear that teshuva is not an all or nothing event. There are numerous levels of teshuva that a person can do; broadly speaking, it depends on the degree of sincerity that a person has in his repentance. If we look at the words of our Chachomim which discuss teshuva we can gain a deeper insight into the special opportunity that Hashem has given us.1 1 The following discussion is to provide an understanding of the mechanism of teshuva. For the practical process however, one must begin with the essentials of charata (regret) and azivas ha’chait (abstaining from the sin), as laid down by the Rambam in Hilchos Teshuva.

The Gemora in Yoma2 brings the words of Reish Lakish who declared “How great is teshuva, that is causes zedonos (wilful transgressions) to be transformed to shegagos (accidental transgressions)”.

Asks the Gemora, surely Reish Lakish stated on another occasion “How great is teshuva, that it causes zedonos to be transformed to zechuyos (merits)”? Answers the Gemora, in the first statement Reish Lakish was referring to teshuva done from fear of Hashem, in the second about teshuva done from love. How are we supposed to understand how an avaira can be transformed into something which it was not, and how is the difference in the result dependent on the motivation?

The word ‘teshuva’ is derived from the root ‘shav’ – to return. The Maharal explains how teshuva is effective in removing our aveiros. The Torah and all the mitzvos are engineered by Hashem to elevate us above the physical world and so connect us to Him. When we fail to keep any of the mitzvos, we distance ourselves from Him by becoming more enrooted in the physical; instead of rising up towards Him we remain corporeal, trapped in the lower world. We create and strengthen a barrier between us and Him.3 Hashem wants us to return to Him, and despite our severance, allows us to do so. Teshuva is the great gift which allows us to return to Him, to remove the barriers and rebuild our connection. The manner in which we return to Him, our reasons for doing so, will subtly change the way in which the teshuva will achieve this.

2 96b 3 This is all to be understood as the projection which Hashem has created for us to exist within. From His perspective however there is no distinction to His presence whether we sin or otherwise. See Sefer Nefesh HaChaim at length.

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Reish Lakish said that if we do teshuva from fear then our zedonos will become shegagos. There are two manifestations of fear – the lower is fear of punishment, as a servant is fearful of his master’s whip, so one who returns to Hashem from fear of reprisal. The higher level is a fear of Hashem Himself, of His majesty and glory - not because of His ability to punish but because of His awesome grandeur, as a subject is fearful of the King. Upon attaining such fear, one realises that the aveiro was a result of a lack of a true comprehension of the significance of the deed. Suddenly, that which seemed acceptable, or maybe subconsciously unacceptable but nonetheless possible, becomes in retrospect unacceptable and impossible. One rises to a new level of sensitivity. From this new vantage point, the perspective is very different. One can say to himself “Had I been aware of this I would never have done that!” Thus the action, which at the time was wilful, deliberate and with knowledgeable intent, becomes a shogeig, performed only due to a lack of understanding. Thus, by returning in one’s mind and heart to Hashem, the avairo loses to some degree its severity.

The highest level of all is return to Hashem out of love. When a person returns to Hashem because of the love that he feels for Him, his zedonos become zechuos. Explains the Maharal, there is a fundamental difference between somebody who serves Hashem from yira and one who serves Him from ahava. When one loves another, the feeling of love is the reflection of a direct connection which is felt by one about the other. True love begins inside oneself, it is not generated by the one loved, but must come from the lover. (Thus love comes from the ‘heart’, from the pnemius of a person). Fear is very different. Certainly fear of punishment does

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not stem from any feeling of connection (and often results in the opposite, of a desire to escape from the other person4). But even fear of the majesty of a King is the result of the actions of the King himself, which results in the awe in the subject. But since the spark of the fear begins with the King, the resulting connection is considerably less. So it is with our relationship with Hashem. If we serve Him from fear, our relationship stems from the way He has projected Himself to us. But if we are able to reach a feeling of love, this can only be the result of a deep, personal and internal connection.

We have already explained that through our aveiros we distance ourselves from Hashem, and the more we fail to keep that which we are supposed to, the more we move away from Him. One who reaches the level of being able to do teshuva from ahava shows that he has a strong internal and personal bond to Hashem. Perhaps it is only a spark of feeling, and which, until the process of teshuva began, was subdued and unable to kindle a stronger light. But when the still glowing ember arouses him to do teshuva it is for no reason other than a desire to rebuild the lost relationship and to become properly connected to Hashem. This shows a remarkable connection and cleaving. Thus, the vacuum which previously existed, a testimony to the void of disconnection becomes itself the declaration of the deepest love. The aveiro was the disconnection. He now desires to be purified and removed from his sins.

Through teshuva of love, that aveiro becomes the springboard for the return in the strongest manner possible. A tzaddik, who was never apart from Hashem – his cleaving to Hashem is not necessarily indicative of a internal love, as he has never had need to be drawn back through the darkness. Not so the man who was alone and seemingly lost. Thus the aveiro, the sin, becomes a zechus, the demonstration of the forging of a steadfast bond to Hashem. Without the aveiro this would not have been possible.5 May we all be zoche to do a genuine and meaningful teshuva, a gmar vechasima tova for ourselves and all of Klal Yisroel.

4 How fear of Hashem (as opposed to people) can result in a healthy spiritual relationship is beyond the scope of this article.

5 Rosh Hashona and Yom Kippur are called the Yomim Noraim, Days of Awe, where are supposed to acquire the midos of yira.

Succos is the time of ahavo, of which specifically Hoshano Raba is the opportunity to do teshuva me’ahava.

What makes Parshas Vayelech stand out from the other Parshios?

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‘Sabbath mode’ ovens

Part 3 – Sabbath mode on Yom Tov This week, our discussion of Sabbath mode ovens makes a timely finale and will examine their use on Yom Tov. In previous sections of this article we have discovered that use of these ovens on Shabbos must be limited to follow specific halachic criteria. Is this the case on Yom Tov? Yom Tov’s more permissive laws allow us to engage in cooking and baking. They allow lighting one fire from another and prohibit extinguishing a fire. This article will clarify whether opening the oven door can be permitted if the oven has been set to Sabbath mode. We will also analyse whether the temperature dials can be used to raise or lower the oven temperature.

Use on Yom Tov – raising and lowering oven temperature?

prohibition involved or is this action subject to a lower grade derabbonon prohibition.

Of particular interest when reading the Star-K agency’s halachic guidance, is the fact that when operating in Sabbath mode, their Rabbonim permit one to raise and lower the oven temperature on Yom Tov. This feature is surely a winning argument in any sales pitch. What is the basis of this permission?

This academic question impacted directly on the preparation of wheat for Pesach matzos – and poskim discussed whether a non-Jew could be employed for this work on Shabbos. Instructing a non-Jew to perform a melocho activity for mitzvah purposes is permitted IF the prohibition involved has its origins in Rabbinic as opposed to Torah law.

Yom Tov is different from Shabbos. Cooking, prohibited on Shabbos is permitted on Yom Tov. Similarly, increasing the heat by adding wood to a fire is permitted where necessary in food preparation or for heating. Nonetheless, lighting a new fire by striking a match is prohibited. In an era one cooked on lighting the kitchen stove, one needed to simply prepare a candle before Yom Tov from which the fire could be lit.

Can the oven door be opened?

Use of modern ovens which do not offer a Sabbath mode involves many halachic questions. Opening the door can trigger a variety of problematic reactions.

Lights are switched on, LED displays may be altered and in some models the heating element is switched off. If you have a question regarding use of an unauthorised oven on Yom Tov, a rabbi should be consulted. In the following lines we will discuss the use of ovens in Sabbath mode.

The advent of electric ovens and stoves has complicated matters. Can one turn the temperature dial up? Ignoring the possibility of electronic activity, surely if the heating element is currently off, would this not be prohibited under the Rabbinic prohibition of lighting a new fire?

Star-K’s Shabbos mode puts the effects of change to the temperature dial on time-delay. In their analysis, raising and lowering the temperature is then ‘grommoh’ and would be permitted on Yom Tov.

Our previous article, which discussed use of these ovens on Shabbos concluded with a quote from the Star-K agency’s instructions which dictate that on Shabbos the oven may be opened, all the food removed, and then once empty may be closed.

In the coming section we will examine the difficulties involved in labelling activities as grommoh.

Can’t all appliances be designed for Shabbos use with grommoh technology?

This ruling is based on the fact that in Sabbath mode, the door switch does activate and deactivate the heating element. The ‘kosherised’ innovation only ensures that these effects are set to work on a time delay.

The permission for this is provided by a collaboration of halachic considerations, which, when present together are sufficient to permit the opening of the oven door.

The subsequent closing of the door was only to be permitted once all the food has been emptied from the oven.

This issue is raised periodically – when products are purpose designed for the Shomer Shabbos public. On all these occasions there are two primary questions raised

by Rabbinical authorities. First is the issue of zilzul – diminishing of the holiness and sanctity of Shabbos.

Mindful of this issue, Star-K exercised great judicious caution in the manner in which they have applied the use of grommoh. In their view, the oven temperature dial is significantly different from a light switch or car which employs time delay. Yom Tov’s laws anyway allow a fire’s heat to be increased. The temperature dial, can thus be viewed as fitting naturally into the spirit of Yom Tov.

To recap on some of what was has been written - the principle of grommo – causative action, acts on Shabbos only as a mitigating factor and ensures that the action being performed is more lenient. Grommo cannot act as the sole basis for permission to perform an action.

What are the instructions in regards to Yom Tov?

The second issue which is raised is a more technical halachic point and deserves its own introduction.

Yom Tov’s halochos are more lenient, and poskim point to the ruling of Mishna Berurah (514:25 and Shaar Hatziyun 31) who, citing many acharonim allows actions performed though grommoh on Yom Tov.

Although Mogen Avrohom (252:20) permitted the use of a water mill in this context, others were more stringent and challenged his analysis. Even Ho’Oizer cites other cases where the rule of grommoh should have been applied and yet is not. Most notable is the act of winnowing – this activity is performed by harnessing the wind’s power to blow away the chaff from the heavier kernels of wheat, and yet is categorised as one of the 39 constructive acts of work on Shabbos.

What differentiates winnowing from cases of grommo - surely man’s actions have only caused the action, and it has in fact been completed by the wind?

In the words of Even Ho’Oizer - it is the intention which defines the nature of the activity. ‫מלאכת מחשבת אסרה‬ ‫ – תורה‬Shabbos prohibitions are defined by whether they are ‘thought out’, ‘intention based’ and ‘productive’.

When intentionally engaging the wind to perform a melocho, the wind is man’s accessory and the action is considered to be of direct human origin.

In light of this analysis, which cases are categorised as ‘grommo’? This is a matter which has challenged poskim of our era, and it is beyond the scope of this article to provide a final accurate definition on this complex question.

We can, however, draw on halachic precedent. It has become commonly accepted practice to open a fridge door unless obvious melochos are triggered. Employing the Sabbath mode to open the oven door would be similarly permitted on Yom Tov as in both cases, the true intention was to access the foods from behind the door –triggering the prohibited melochos are mere by-products.

Turning the dial to change the temperature, however, would seem to be different. Here there is a clear intention to affect change in the heat of the element. This is the very function for which this dial is designed and purpose built – can the melocho intent be deemed secondary?

Does the time delay offset this problem? This is a question which continues to be debated.

May one turn up and down the temperature dial on an oven when operating in Sabbath mode?

The height of sophistication – from water mills to microchips

When operating in Sabbath mode on Yom Tov, the oven door can be opened and closed anytime and as many times as necessary to insert and remove foods for cooking and baking.

Due to the halachic questions involved, the Shailatext team advise that members of the public ask their Rabbonim whether this feature may be used.

Poskim debated early technology – and discussed the use of a water mill on Shabbos. Grinding wheat was clearly prohibited on all counts. But the severity if the issue was analysed. Is a de’oraisah – Torah level

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What is the last of the 613 mitzvos that appears in Parshas Vayelech?

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R’ Binyomin Zev Goldberg

PARSHAH

Forty Years of Kingship Author of “Koloh D’Yaakov” on the weekly Parsha and the Moadim

“And Hashem said to Moshe, ‘Your days have drawn close to die.”

rendered against him (even death) adjudicated afresh, leaving Moshe to potentially live for many more fruitful years.

The Maharil Diskin brings a Yalkut on this Possuk. The Yalkut quotes a Possuk in Mishlei (11:31) which says that, “A righteous person in the land is paid,” which the Yalkut says refers to Moshe and then the Possuk concludes, “For he is evil and a sinner,” which, writes the Yalkut, refers to Korach and his multitude. What asks the Maharil Diskin is this Yalkut making reference to; and what relevance does it have to the above Possuk?

However, writes the Maharil Diskin, Hashem did not agree to all this, Hashem argued that Moshe was not a king whose rule was based on social contract, but rather a king who had been imposed by Hashem due to Moshe’s stature (Author’s Note: The Author is fascinated by the implication here that other kings ruled based on a social contract. The Maharil Diskin writes: “He is a king because they accepted him as a king or because of inheritance, and if they all rebel against him, he is not a king at all.). As such, responded Hashem, even on the day of Korach’s rebellion, which would have been a day of nullified kingship for any other king since the people no longer wanted him, Moshe’s position, as Hashem’s imposed ruler, did not change.

In answer to this, the Maharil Diskin first asks a different question, based on the above Possuk from the Parsha. There, Hashem tells Moshe that his days have drawn close; meaning the end of his natural life has approached. Yet, this was clearly not so. The Possuk appears to imply that Moshe was tired and ready to pass on, in the manner of all those who have lived long lives. Yet a later Possuk explicitly negates this understanding.

The Possuk (34:7) says that, “Moshe was one hundred and twenty years old when he died; his eye had not dimmed nor had his natural energy lessened.” It is therefore apparent, he opines, that Hashem could not have been referring to Moshe’s physical energies as reason for his death. Rather, it must be, he argues, that Hashem was referring to a more prosaic idea, namely that Moshe’s time as leader of Klal Yisroel was drawing to a close.

Moshe had led Klal Yisroel for forty years and this time period was now nearly over.

Furthermore, since the time for Yehoshua to lead had now arrived, it was impossible for Moshe to continue as leader since two leaders may not use the same, ‘crown,’ on one day. As such, Hashem was telling Moshe that his days of leadership were drawing to a close and he should prepare to die.

However, continues the Maharil Diskin, Moshe had what appears to be a valid

argument against this. In the course of Moshe’s forty years as king / leader, he had actually lost a day of leadership; the day that Korach and his followers rebelled against him.

Moshe could well have argued that since his leadership had no meaning on that day, since his power was so significantly diminished, he was actually missing a day from his forty years. Furthermore, the Yalkut actually states this explicitly, namely that on the day of the rebellion Moshe was removed from power, before being subsequently reinstated. As such, Moshe was due one extra day of leadership and whilst this might seem petty, it is crucial to recall that the Gemoro in Kiddushin (38A) states that Hashem carefully weighs up the days of Tzaddikim, making sure that they die the same day they were born. As such, if on 7th Adar (the day was born and consequently destined to die) of the year referred to in this Possuk, Hashem were to have agreed that Moshe was due an extra day’s leadership, Moshe would have had to have a whole extra year’s leadership in order to bring him back round to the 7th of Adar the next year. During the course of that year he would have led Klal Yisroel into Eretz Yisroel and on doing so, suggests the Maharil Diskin, he would have been considered a condemned person who escapes from outside Eretz Yisroel and enters Eretz Yisroel. The Gemoro (Makkos 7A) states that such a person has any judgement

This, explains the Maharil Diskin, is what the Yalkut meant when it quotes the Possuk, “A righteous person in the land is paid, for he is evil and a sinner.” The word, “Paid,” in the Possuk comes from the root, ‫שלם‬, which can also mean whole, thereby rendering the possuk, “A righteous person in the land is whole, for he is evil and a sinner.” This means that Moshe, since his kingship was based on his righteousness, is whole, i.e. Korach’s rebellion was unable to remove his kingship; it was, “Whole.” This is because concludes the Yalkut, Korach and his fellow rebels were evil, as evidenced by the fact that when Moshe asked, Hashem killed them all. This proved, concludes the Maharil Diskin, that Moshe was king because of his righteousness since Hashem acted based on his words and killed the evildoers. Had Moshe not been king, meaning had the rebellion truly removed him, then Hashem would not have listened to him. Therefore, Moshe was not missing any days from his forty years of kingship and Hashem was able to say to him, “Your days (of Kingship) have drawn close to die.”

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What other mitzva appears in Parshas Vayelech that is relevant to us every few years?

Rabbi Zvi Teichman | Congregation Ohel Moshe, Baltimore

Dread, frustration, disappointment and despondency are just some of the emotions that begin to erupt as we face the reality and implications of Yom Kippur.

We dread facing our personal deficiencies. We are frustrated with our paltry and insincere regrets. We are once again disappointed in ourselves.

All this leads us to hopelessness in our ability to ever repair our relationship between ourselves, our fellow man and Hashem.

Regretting what we know we will inevitably continue to do compound our frustration with ourselves.

Is it really within our “choice” to change abruptly from all that we have done wrong? Some things are simply beyond our unique level of free will. To be able to learn eighteen hours a day is not attainable for most of us. Even those areas that are in our reach but have become distant from us because of our poor choices also need time and can’t merely be undone in an instant.

On Yom Kippur we make a last ditch effort at contrition and to undertake meaningful change. Yet, the moment Yom Kippur is over we are right back to our old habits initiating this vicious endless cycle of “fear to despair” Haven’t we proven ourselves lacking once again. in the commitment to no longer sin by The Mishna1 tells us that no other the very fact that from year to year we Yom Tov paralleled Yom Kippur (and seem to be in the same place?

Tu B’Av). The Gemara2 explains the Perhaps our error lies in our specialness of Yom Kippur was due to perspective. When we view our lives on it being a day of forgiveness. On Yom Yom Kippur as a checklist of failures Kippur the Second Luchos were given and seek to undo them entirely we indicating atonement for the terrible are doomed. We don’t possess yet the sin of the golden calf. sufficient understanding of sin to give Shlomo HaMelech refers to Yom Kippur as )‫יום חתונתו (שה"ש ג יא‬, the day of his wedding3, a day of joy.

Where has the joy gone?

There are three components to doing ‫תשובה‬, repentance: ‫חרטה‬, regret, ‫עזיבת‬ ‫החטא‬, abandoning the sin, and ‫קבלה על‬ ‫העתיד‬, accepting to change in the future.

Can we sincerely state we have regretted our sins when we consistently return to them time and again?

1 Taanis 26b 2 Taanis 30b 3 Shir Hashirim 3:11

us a true sense of regret. That takes a lifetime of avodas Hashem.

‫חרטה‬, can more aptly be translated as sensing a deep sense of loss, a feeling of emptiness that is “etched” into our consciousness. Only when one fathoms the relationship properly can one first fully appreciate the sense of failure.

But we are capable of emoting a deep yearning to get closer, and a healthy “regret” that we are not there yet. This passionate expression of a desire for closeness is more easily “etched” into our being and provides a

SHABBOS SHUVA

To Dream the Possible Dream

much healthier power of “regret”. The critical difference between the two is that this second one leaves us hopeful.

It stems not from failure but rather from aspiration.

We can imprint onto our soul a hopeful pining to get closer and to understand that connection to Hashem that we are missing.

Instead of desperately trying to focus on undoing our “misdeeds” entirely, we can try to undertake a plan to get ever closer. By taking upon ourselves to improve an area that is within our reach and doable, we begin to convey our striving for closeness with tangible evidence of our goal. This will encourage us rather than defeat us.

There is one caveat however with this approach. In the past when we undertook a sweeping repentance it was unrealistic and thus not fully accountable. When we promise to make small pragmatic change however, we will be held fully responsible to maintain it. It is within our reach!

On a wedding day life is filled with so much promise. In the long road ahead there is commitment to grow closer together. The pitfalls in marriage are merely opportunities to correct them, not out of guilt and failure, but in search of deep love.

Yom Kippur is our chance to move closer, to find areas of our relationship where we can take “steps” forward in advancing the bond positively. It is a joyous challenge!

May we sense an excitement of opportunity on this opportune day and may Hashem embrace us lovingly with His blessings!

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What is the rule that sometimes Parshas Nitzavim and Vayelech are joined together and sometimes they are separate?

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Rabbi Avi Wiesenfeld Rosh Yeshiva, Gevuras Yitzchok; Rov at Kav Halacha Beis Hora’ah

SHABBOS SHUVA

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Rosh Hashana – Time for Change One Shabbos Bereishis, Rabbi Yisroel Salanter began to cry – he had broken one of the resolutions he accepted upon himself on Yom Kippur for the upcoming year. At the beginning of every year, we all make resolutions to improve our ways.

But the resolutions don’t usually last for long; soon after the Yomim Tovim, we return to our old selves.

The Divrei Chaim of Sanz often discussed this problem, and told the following parable: “A mother of many hungry children once found an egg.

The children were overjoyed. ‘Baruch Hashem! At last there will be something to eat! We can divide the egg among us!’

“But their mother had other plans. ‘We are not going to eat the egg. We’re going to find a hen to help hatch it.’ “Does that mean that there’ll soon be chicken for us to eat?’ the children asked hopefully.

“No”, the mother replied. We’re not going to eat the chicken. We’re going to raise it until it lays eggs of its own. Those eggs will hatch into more chickens. We will sell the chickens to buy a cow. Then we will sell the cow’s milk until we can afford to buy another cow….

“The mother continued her optimistic plans for their future. In her enthusiasm, she forgot that she was holding the egg.

It fell to the ground, ending all her plans.”

The Divrei Chaim continued, “That’s how all our plans for the new year appear.

During Elul and Rosh Hashanah, we make plans to improve ourselves, but in the end, we end up with no changes at all.”

One of the reasons for this is because people often feel that the good resolution that they accepted upon themselves isn’t enough; they come to the realization that what they really need is a complete overhaul, to change their ways entirely.

Then their resolution seems so insignificant that they decide to drop it.

In my line of work, I will often hear the complaint: “Rabbi, it’s too difficult to change!.” My response varies depending to whom I am talking to, but often I will tell them, “Hashem doesn’t want us to be perfect, but he wants us to be on the road to get there.” As long as we are positively doing something small to try and improve our ways, we are on the journey to perfection, and we may pass 120 before

we get there, but at least we are on the right path.

The villagers of a certain town woke up one morning to find a magnificent palace hovering 500 feet above the centre of town.

Someone came around selling ladders, a 500 foot one costing 500 rubles, 200 foot one for 200 rubles, and a 50 foot one for 50 rubles. Most people thought that the 500 ruble one was too expensive so they purchased the 100 ruble one or the 50 ruble one. Someone bought the 200 ruble one, stood it upright perfectly resting on the floor of the palace. He may not make it all the way to the top, but at least he stands a chance of getting somewhere.

The ones that bought the small ladders, weren’t even able to stand theirs reaching anywhere near the palace, falling flat on the ground from the very beginning.

During the days of Aseres Yemei Teshuva, people often try to accept upon themselves certain stringencies that they wouldn’t necessarily do throughout the year. During these days, we are preparing ourselves a ladder, so that we can slowly, carefully make our way up and up….until we reach the top!

ANSWERS and Sukkos then Parshas Nitzovim and Parshas Vayelech are split, like this year. Otherwise, they are together.

1. Parshas Vayelech is the shortest parsha in the Torah with only thirty pesukim.

2. It is (31:19) the obligation for every Jew to write a Sefer Torah. The Rosh says that nowadays people can also fulfill this mitzva by buying seforim from which they can learn Torah.

3. The mitzva of Hakhel (31:10-12) at the end of a shmitta year, on the second night of Sukkos all the people including women and children gathered to hear the king read the Mishne Torah, Sefer Devarim.

4. See the first Baal Haturim on Parshas Vayelech, and the source is mentioned in Shulchan Oruch O.C. 428:4. It depends on when in the week Rosh Hashana falls meaning if there will be two weeks between Rosh Hashana

5. It is Shabbos Shuva after the first word of the haftora that discusses teshuva.

This is the Shabbos that falls during the Aseres Yemai Teshuva. Hence this is the subject matter.

6. Even though tzadikim and reshaim have already been judged, the Gemara Rosh Hashana 16a brings the opinion that even after the decree has been finalised crying out and teshuva can still have an effect. However, we act nowadays like beinoinim whose decree has not yet been finalised until Yom Kippur and therefore we assume that teshuva is still needed to make changes before the final decree.

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5. What is the special name given to this week and why? livingwithmitzvos.com

Rabbi Yehonasan Gefen | Rabbi for Keter HaTorah

Devarim, 31:12: “Gather together the people – the men, the women, and the small children, and your stranger who is in your cities – so that they will hear and so that they will learn, and they shall fear Hashem.”

Rashi, 31:12: sv. The young children: Why did they come? To bring reward to those who bring them.

Once every seven years, on the first day of Chol HaMoed Sukkos, the entire nation was commanded to perform the Mitzva of Hakhel, whereby they come to the Beis HaMikdash to listen to the King read the Book of Devarim.

The Torah instructs the people to even bring their children. The Gemara understands that even the very young children are included in this command. Accordingly it asks; what is the purpose of bringing such young children?

It answers that the purpose is to give reward to the parents for bringing them.1 Yet the Gemara’s answer gives rise to a new question; if the children get absolutely nothing out of coming, why should the parents receive any reward – what benefit is gained in bringing them that merits reward?

Rav Yitzchak Berkovits Shlita answers that there is indeed some small benefit in bringing young children to Hakhel. Even though they are too young to consciously learn from the experience, nonetheless they will imbue a certain level of Yiras Shamayim from seeing such a large gathering for the sake of a Mitzva.2 However, that small benefit in and of itself would not necessarily be enough of a reason to command the parents to go the extreme difficulty of bringing such young children. The most important aspect of bringing the young children is that the parents are demonstrating great mesiras nefesh (selfsacrifice) in striving to provide their children with a slightly beneficial spiritual experience, and it is for this supreme effort that the parents receive reward.

This teaches us a fundamental lesson in chinuch: The process of bringing up children 1 Chagiga, 3a.

2 Also see Ohr HaChaim, Devarim, 31:12.

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is essential to the spiritual growth of the parents’ themselves. One of the main ways in which a parent is challenged is in the extent to which they are prepared to go to ensure the spiritual and physical well being of their children. Accordingly, when a parent exerts great effort in bringing his young child to a unique spiritual event such as ‘Hakhel’ he demonstrates his devotion to this key feature of chinuch.

This lesson has numerous applications in determining our attitude towards bringing up our children and the way in which we bring them up. In terms of attitude, it is inevitable that difficulties arise in the course of bringing up children. Moreover, at times, the children develop in very different ways from how the parent envisaged. When this happens, the parents’ attitude towards their role is essential.

Rav Noach Orlowek Shlita, notes that there can be a tendency for parents to view their children as ‘nachas machines’. That means that to some extent, they see their children as a way of feeling good about themselves. This expresses itself in a more extreme fashion in the secular world where some parents push their children to succeed in areas, such as sport, where they failed. The negative consequences of this approach are apparent – it can lead to the parent bringing up the child in a way that is not best for the child’s growth, rather is a reflection of the parents’ selfish desires. In the Torah observant community this flaw may be less pronounced but it can still be present. If a parent reminds himself that the purpose of having children is to bring them up in the most ideal way for them and that this is for the sake of the parent’s own growth, then he can have a far more positive approach when things do not go as planned.

PARSHAH

Bringing the Children

In the practical sense when a parent recognizes that chinuch is a tool for his own growth, his lifestyle is positively affected in many ways. When, for example a child causes the parent to get angry, the correct approach would be for the parent to work on his character traits so that he doesn’t react with anger in the future.3 Moreover, it is wellknown that he most effective way of positively influencing children is through one’s own example. Therefore, improving one’s own avodas Hashem and character traits is the best way to positively influence one’s children in these areas. Thus, even if a father is unable to motivate himself in his own Torah learning for instance, he should recognize that if he wants his child to learn Torah then he needs to provide an example for the child to emulate.

The following story encapsulates this point.

A Rav would give a Torah shiur every evening.

There was one man who consistently attended the shiur, and on an equally consistent basis, managed to fall asleep night after night through the majority of the shiur. Finally the Rav asked the man why he kept attending if he gained nothing from the shiur. The man explained that the reason he kept coming even though he was unable to stay awake was so that his children will see that their father valued Torah to the extent that after a hard day at work he exerted himself to attend a Torah shiur. Needless to say it would be far better if he would actually learn something himself, but the dedication he demonstrated for the sake of his children’s growth shows how he realized that mesiras nefesh is an essential requirement in parenting.

We have seen how the purpose of chinuch is as much for the sake of the growth of the parents as for the children. In that vein the mesiras nefesh expressed my parents in bringing their young children to experience Hakhel is in and of itself worthy of great reward.

3 This is not to say that the child may need discipline if he behavior is unacceptable, rather that responding with anger is never the optimum way to react and will not help the child in the long-run.

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6. Why is Shabbos Shuva called the week after Rosh Hashana and not the week before Rosh Hashana when some people have already been judged?

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Zemiros Rabbi David Lister Rabbi, Edgware United Synagogue

‫ידיד נפש‬

“ Beloved of the Soul”

by Rabbi Eliezer Azikri (sixteenth century)

Please, L-rd, heal it

How would one set up a lighting system that would light up the whole world? The equator is 24,901 miles long, and with ten lighting installations every mile, that would mean nearly a quarter of a million installations altogether. If each installation were a stadium-style bank of ten lights, over two million lights would be required.

By showing it Your glorious radiance.

And this would be just for the equator. Earth’s total surface area measures nearly two hundred million square miles. Once the system were in place, it would require an immense source of energy to make all the lights work.

Yedid Nefesh sets out to generate a spiritual energy of comparable magnitude, a light that encompasses the whole world.

It starts out with a haunting sense that something is wrong in our rapport with Hashem. We are hard-wired for loving Hashem, and every flicker of love and passion that we feel is a reflection of that capacity within us to love Him. But our restless paytan senses that this love is not fully realised, and asks Hashem to enter more intimately into our lives and pull us close to Him: Draw Your servant closer to Your will.

Then Your servant will run like a deer And will bow before Your splendour Your love will be sweeter [for us] Than dripping honey and all tastes.

Hashem’s splendour already pervades the whole world, although it is obscured by the distractions of day-to-day life.

We begin to see this as we think more about Him:

Tension builds in the next verse, as our pleas for a proper connection with Hashem become more urgent: Let Your mercy be stirred, and show kindness to Your beloved child.

I yearn so much to see quickly the glory of Your might.

Have pity and do not hide.

If we could follow this process through, and really invite Hashem into our lives, the most amazing thing would happen: Reveal Yourself, and spread the canopy of Your peace over me.

Let the whole earth shine in Your glory.

We will rejoice and be happy in You. Our union with Hashem would be like the completion of a vast electrical installation which spans the whole world. Were we to make the final connection, Hashem’s glory would blaze out over the globe. Everything would be incandescent with His holiness. There could be no sadness beyond such a spectacular revelation of Hashem’s love, only universal joy.

Let us not think that the release of this unimaginable spiritual energy is to be consigned to the safe obscurity of some distant “End of Days”. Rabbi Eliezer Azikri was talking in the here and now. For him, waiting until tomorrow was just not good enough: Make haste! Love us! The time has come!

Splendid, beautiful One! Radiance of the universe!

Have pity on us as in days of old.

My soul is sick for Your love.

Maybe, for us, the time has come.

Please could you ensure that there are ample sheets left in shuls for Shabbos before taking one home -as there have been few left in shuls.

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