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Community Happenings
The Unity and The Uniqueness
A Sukkos Perspective
By Rav Yaakov Feitman
One of the special qualities of Sukkos is the multiplicity of mitzvos we are privileged to perform. In addition to all the common features of yom tov, such as simcha, seudos mitzvah and the like, there are numerous mitzvos to elevate us each day. We sit in the sukkah, shake the lulav, esrog, hadasim and aravos, are elevated by the tefilos of Hoshanah Rabbah, celebrate the joy of Simchas Torah, and much more. Yet, each aspect of this amazing yom tov carries its own unique quality. Even more, two of the major components of Sukkos seem to contradict each other.
The halacha teaches that the Four Species must belong to us exclusively, at least on the first day. However, regarding the sukkah, not only may we eat in each other’s sukkah, but the Gemara (Sukkah 27b) teaches that “all of Klal Yisrael are [potentially] capable of sitting in one sukkah.” This statement is a reference to the fact that in the original sukkos in the desert, all of Klal Yisrael did, in fact, dwell inside of one great cloud of glory (see, for instance, Rav Yonansan David, Kuntres Sukkos 31:7). Why is there this dichotomy in the heart of two of the essential mitzvos of this yom tov?
I believe that the answer may be found deep in the essence of being a Jew itself. Let us begin with the importance of achdus in Am Yisrael.
The Gra (commentary on Mishlei 6:19) and Rav Yitzchok Issac Choveir (Drush for Parshas Shekalim) both the great unifier of Klal Yisrael, also helps to connect us to our Father in heaven. Rav Dovid Cohen, Rosh Yeshivas Chevron (Zman Simchaseinu, page 82), adds that for this reason the Ananei Hakavod – Clouds of Glory – were in Aharon’s merit. Since he brought Klal Yisrael together by making peace between individuals, he also effectuated Hashra’as Ha’Shechina in the nation.
speak eloquently about the sine qua non of Jewish unity for the Shechinah to dwell in our midst. Rav Choveir concludes that “just as the soul does not attach itself to one organ by itself, so is Hashem not called Elokei Yisrael – the G-d of Israel – unless the entire nation is unified so that He dwells with the complete nation as one.”
The Maharal (Netzach Yisrael 53, 54), too, also teaches us that Aharon,
On the other hand, as is well known, the Arba Minim – the Four Species –represent four different types of Jews. The Gemara itself (Menachos 27a) tells us so and the Medrash (Vayikra Rabbah 30:12) elaborates: “The hadasim have a good smell but no taste like Jews who have good deeds but no Torah. The aravos have no taste or smell like Jews who have neither Torah nor good deeds. The esrog represents the highest possible achievements of both Torah and maasim tovim, and the lulav represents Jews who have Torah but no good deeds. However, the Shulchan Aruch (651:11) insists that we must combine the three of them with the esrog and hold them together when we perform the mitzvah. The Gra (Biur to this halacha) explains that holding the species as one symbolizes the achdus of the people of Israel. Before anyone claimed the phrase for education or politics, we knew that “no Jew can be left behind” as Klal Yisrael welcomes the Shechinah into our midst.
This is the magic of Sukkos, when we can all fit into one sukkah, yet we retain our individualities and singular qualities.
The parsha which introduced the New Year, Nitzavim, stressed this immediately from the beginning. The greatest and the most seemingly minor in our nation are mentioned together, just as the esrog must be waved simultaneously with the other species. However, the esrog, which represents the leaders such as the
Sanhedrin and Gedolei Yisrael, must always be both together and separate. For the naanuim, we hold them together, but the esrog remains in the other hand, to symbolize that we must always revere the zekeinim as our role models, just as they must always be above the fray and the vicissitudes of life. Thus, even when we are separate, we are together, and even when are together, some distinctions will remain. On the level of Klal Yisrael, everyone counts. On the individual level, some accomplish more than others. Yet, every Jew counts; each is precious to Hashem and to each other.
Perhaps we can now also understand the difference between the night of Pesach and eating in the Sukkah. The Korban Pesach required those partaking of the lamb to be registered for that group. No others were allowed to join. On the other hand, as we heard, all of Klal Yisrael essentially sat in the same sukkah, since we were all enveloped by the Ananei Hakavod. Furthermore, there were specific individuals who were forbidden from eating the Korban Pesach, but everyone enters our sukkah. When we left Mitzrayim, we were not yet a nation and needed to be selective and careful about those with whom we associated. But once we were a nation, everyone was not only welcome but absolutely necessary.
Such has been our history as well. Although there were always deviant groups and those whose philosophy had to be rejected, no individual was ever thrown out.
We can now understand more clearly two more aspects of this beautiful yom tov. The Unshpizin – our holy heavenly visitors – come only on Sukkos, no other yom tov. Rav Yechezkel Sarna (Delayos Yechezkel) explains that we are zocheh to their presence after we have done the rigorous teshuvah of the Yomim Noraim. This, too, symbolizes the unity of Klal Yisrael. Even though some have sinned, at the end of the process, we are all purified together through repentance and the power of Yom Kippur.
However, as my rebbe, Rav Yitzchok Hutner, zt”l, always pointed out, at the Simchas Bais Hashoeivah in the Bais Hamikash, there were two songs. One was sung by the baalei teshuvah and one by those who had never sinned at all. We recently learned this in Daf Yomi (Sukkah 53a) but many wondered a bit why specifically Sukkos seems to reflect this separation. The Pachad Yitzchok explains that since Sukkos is the culmination of the Yomim Noraim, the avodah of teshuvah must be recognized and receives a song of its own. We may now add as well that the greatness of Sukkos is that there is absolutely no contradiction between the achdus of the nation and the uniqueness of the individual. Both together build the fabric of the nation of Hashem.
May Hashem help us in 5782 to unify as a nation but to each add our unique contribution to the kavod Shomayim, the glory of Heaven.
Rav Yaakov Feitman is the rav of Kehillas Bais Yehudah Tzvi in Cedarhurst, NY.
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The Return of the Clouds of Glory The Vilna Gaon Revolutionizes Sukkos
BY RABBI DANIEL GLATSTEIN
The pasuk states, “So that your generations will know that I caused Bnei Yisrael to dwell in booths [sukkos] when I took them out of the land of Mitzrayim; I am Hashem, your G-d” (Vayikra 23:43). What does the word “sukkos” refer to in this verse? In what type of booths did Hashem “cause the Bnei Yisrael to dwell”?
The Gemara cites a machlokes between Rabbi Eliezer and Rabbi Akiva as to the identity of these sukkos. Rabbi Eliezer says they were Clouds of Glory, and Rabbi Akiva says they were actual booths. The definitive explanation seems to be the opinion of Rabbi Eliezer: Clouds of Glory. Rashi here states that the sukkos to which the pasuk refers are the Ananei HaKavod, the Clouds of Glory, that surrounded and protected the Jewish people as they traveled through the Midbar.
It is interesting to note that typically Rashi’s modus operandi is to tell us peshuto shel mikra, the simple explanation of the verse. Why does he deviate from his usual practice here? In this case, the straightforward translation of the pasuk would seem to be actual sukkos, yet Rashi writes that the word sukkos refers to the Ananei HaKavod.
The Mizrachi explains that Rashi selected the pshat of Ananei HaKavod because it is a more grammatically correct interpretation of the pasuk, which states, “Ba’sukkos hoshavti, I caused Bnei Yisrael to sit in the sukkos.” This implies that Hashem created the sukkos and placed Bnei Yisrael into them. Physical sukkos would have been constructed by the people themselves, rather than by the Ribbono shel Olam. Therefore, Rashi’s reading truly is the simplest interpretation indicated by the words of the verse: Ananei HaKavod.
The Targum similarly translates the verse to mean, in the shade of clouds I situated Bnei Yisrael when I took them out of Mitzrayim. So we see that Targum, too, agrees with Rashi that the sukkos in the pasuk refer to the Ananei HaKavod.
Halachic Ramifications
This is not merely a matter of aggadata, but it has halachic ramifications as well. Interestingly, one of the few simanim in the Shulchan Aruch that has only one se’if, subsection, and, uniquely, has no title, quotes the pasuk stating that there is an obligation to sit in a sukkah for seven days, because Hashem housed the Jewish people in sukkos when He took them out of Mitzrayim. The Shulchan Aruch then adds that the sukkos mentioned in the verse refer to the Clouds of Glory that enveloped Bnei Yisrael and protected them from the heat and the sun when Hashem took them out of Mitzrayim. Rav Yosef Caro, the author of the Shulchan Aruch, was a posek; however, this siman merely translates the pasuk, and does not seem to include any halacha. Of what halachic significance is it that the sukkos in the pasuk refer to the Ananei HaKavod? The Bach explains that the mitzvah of sukkah differs from most other mitzvos. When it comes to other mitzvos, we perform them because Hashem told us to do them, without our having to be cognizant of the reason. The mitzvah of sukkah is one of three unique mitzvos where the Torah specifically utilizes the word “le’maan, so that,1” indicating the reason for the mitzvah. In this case, the pasuk states, “So that your generations will know
that I caused Bnei Yisrael to dwell in booths [sukkos] when I took them out of the land of Mitzrayim (Vayikra 23:43). Thus, the reason is so that all generations will know that when Hashem took us out of Mitzrayim, He caused us to dwell in Sukkos.
The Bach further explains: In order to fulfill the mitzvah of sukkah, one must have this reason in mind while he is in the sukkah. That is, if one sits in the sukkah and does not contemplate the fact that he is to recall the sukkos in which Hashem placed us while we were in the Midbar, then he has not fulfilled the mitzvah of sukkah properly. It is not enough to have kavanah to perform the mitzvah of sitting in the sukkah; one also has the additional obligation to remember the reason behind the mitzvah.
Therefore, the Shulchan Aruch deviates from its normal practice and explains that the verse refers to the Ananei HaKavod, because unless we have this concept in mind while we are sitting in the sukkah, it will compromise our fulfillment of the mitzvah.
The Tur, similar to the Shulchan Aruch, states that we sit in the sukkah to remember the Ananei HaKavod. The Tur then raises a basic question: We left Mitzrayim in Nissan and it was at this time that the Ananei HaKavod were given to protect us. It would seem only logical that we should celebrate Sukkos at the time of the year that it happened.
The Tur answers that leaving one’s home in Nissan to go into a temporary hut does not make it clear that one is performing a mitzvah. It is usually comfortable to eat and sleep outdoors at that time of year. It would not be obvious that your intent in entering the sukkah is to fulfill the mitzvah; in fact, bystanders could assume you are going out to enjoy the weather. Even though you may think, “L’maan yeidu…” as you sit in the sukkah, clearly doing the mitzvah for its own sake, your intent is not clear to passersby; thus, we do not celebrate Sukkos in Nissan. In Tishrei, however, when it is cold and the rainy season is about to begin, it is not as pleasant outside. Sitting in the sukkah at that time sends a clear message that you are sitting in the sukkah solely to follow the will of Hashem.
This answer, however, is not fully satisfying. We are accustomed to commemorating events at the time of the year that they occurred. Nowhere else is the date changed due to a concern about what people will think! Why is it different here?
Why Do We Commemorate the Ananei HaKavod?
The Gemara teaches us that Klal Yisrael was provided with their basic needs while they were in the Midbar in the merit of three illustrious people: Moshe Rabbeinu, Aharon HaKohen, and Miriam HaNeviyah. In the zechus of Moshe Rabbeinu, we were given the maan, in the zechus of Aharon HaKohen we were given the Ananei HaKavod, and in the zechus of Miriam HaNeviyah we were given the Be’er, well of water. No mitzvah or festival was established to commemorate the maan or the Be’er. The Chida asks: Why, then, do we have a Yom Tov to commemorate the Ananei HaKavod?
In Sefer Shemos, the yom tov of Sukkos is mentioned twice, but it is not referred to as by that name; instead, it is referred to as Chag HaAsif, the Festival of the Ingathering or as the Festival of the Harvest. 1. In Parshas Mishpatim: And the Festival of
the Ingathering at the close of the year, when you
gather in your work from the field (Shemos 23:16). 2. In Parshas Ki Sisa: And the Festival of the Harvest shall be at the changing of the year (ibid., 34:22).
It is not until Parshas Emor that the Torah refers to Sukkos by that name: On the fifteenth day
of this seventh month is the Festival of Sukkos, a
seven-day period for Hashem (Vayikra 23:34). Why is it that in Sefer Shemos — which relates the Exodus and the sojourn in the Midbar — there is no mention of the name Sukkos with regard to the yom tov that commemorates the sukkos provided by Hashem?
We encounter another difficulty in the Midrash that lists the numerous miracles that were performed for Bnei Yisrael in the Midbar: the maan, the slav (quail), Be’er Miriam, the Mishkan, the Presence of the Shechinah, the Kehunah, Malchus, and the Ananei HaKavod.
Why does the Midrash mention the Clouds of Glory last? They were present from the moment Bnei Yisrael left Mitzrayim, and logically, therefore, they should be mentioned first.
All of the above questions indicate that there must be something more to the phenomenon of the Ananei HaKavod that warrants the celebration of a yom tov.
The Vilna Gaon, in his commentary on Shir HaShirim, offers an illuminating answer to the Tur’s question, stating that the objective of the yom tov of Sukkos cannot possibly be merely to celebrate the fact that we were protected by the Clouds of Glory in the Midbar. As noted, numerous miracles occurred in the Midbar but we do not commemorate them with a yom tov. A miracle in and of itself does not warrant being commemorated by a celebration. The yom tov of Sukkos, then, must be celebrating something in addition to the miracle of the Ananei HaKavod.
The Gaon explains that while we were journeying through the Midbar, Hashem provided us with protection in the form of the Ananei HaKavod. However, after the sin of the Eigel HaZahav, Golden Calf, Hashem took away the Ananei HaKavod, and Bnei Yisrael thus lost their protection. Instead, Hashem said He would send a malach to protect and guide them. The Torah states, “Behold! I send an angel before you to protect you on the way, and to bring you to the place that I have made ready” (Shemos 23:20). The malach was to be the intermediary, the go-between for Hashem and Bnei Yisrael.
Klal Yisrael was devastated. On Rosh Chodesh Elul, Moshe Rabbeinu ascended to Shamayim, where he davened to Hashem to forgive Bnei Yisrael for the Cheit HaEigel. While in Shamayim, Moshe inscribed a new set of Luchos. He then came down on Yom Kippur, and Hashem said, “Salachti k’dvarecha, I have forgiven because of your word” (Bamidbar 14:20).
Although Hashem forgave the Bnei Yisrael, since they were still deprived of the Ananei HaKavod, they felt they were severely lacking. They wanted more than to be forgiven, they wanted their relationship to revert to what it had been prior to the Sin, when Hashem openly demonstrated His love for us by providing us with the Ananei HaKavod.
Klal Yisrael missed the Presence of the Ribbono shel Olam. More than forgiveness, they wanted the Shechinah, symbolized by the Ananei HaKavod, to return. Moshe, as representative of the people, said, “If Your Presence does not go along, do not bring us forward from here” (Shemos 33:15). They did not want a malach, they wanted the Shechinah. They had been forgiven, but they felt that Hashem’s love had not returned. Their relationship with Hashem had been diminished from what it had been previously, and they wanted to feel that Hashem wants them, that He loves them. Bnei Yisrael remained devastated and distraught. They wanted ritzui; they wanted Hashem to want and desire them as He had done prior to the sin of the Eigel.
On 11 Tishrei, the day after Yom Kippur, Bnei Yisrael received the commandment to build the Mishkan. The people brought donations to begin construction of the Mishkan. The Torah then tells us, “But they continued to bring him free-willed gifts morning after morning” (Shemos 36:3). For the next two mornings, 12 and 13 Tishrei, the people continued to bring nedavos, donations, for the Mishkan. On 14 Tishrei, says the Vilna Gaon, the chacham lev, the wise men, gathered together and weighed all that was brought.2 On 15 Tishrei, construction commenced on the Mishkan. It was on this day, as construction of the Mishkan commenced, that the Ananei HaKavod returned. Hashem returned His Presence to Bnei Yisrael on 15 Tishrei, the first day of Sukkos.
Sukkos is not only a celebration of a miracle, of the miraculous Ananei HaKavod that protected us in the Midbar. We are celebrating that after Klal Yisrael did teshuvah the Clouds of Glory were returned and we were thus able to reinstate the initial love that Hashem had for us and He Himself once again led Bnei Yisrael. The kapparah was achieved on Yom Kippur, and the ritzui on Sukkos!
Knowing the chronology of the departure of the Ananei HaKavod and their ultimate return in the month of Tishrei, it becomes clear why Sukkos must be commemorated during this time of the year. On the anniversary of the return of the Ananei HaKavod, we celebrate the re-establishment of our close, loving relationship with Hashem! We are commemorating that the Chibah HaRishonah, the initial love that Hashem had for us, was reinstated as a result of the teshuvah for the Cheit HaEigel. The power of teshuvah was so great that it restored our relationship with Hashem to its previous state.
The Vilna Gaon writes that as the Mishkan was being built, the tefillah that was said was, “May the pleasantness of the L-rd, our G-d, be upon us; our handiwork, establish for us; our handiwork, establish it (Tehillim 90:17). The very next pasuk reads, “Whoever sits in the refuge of the Most High, he shall dwell in the [protective] shade of the Almighty” (ibid., 91:1). Thus, we see that Hashem’s Presence returned when we began to build the Mishkan, demonstrating the restoration of our original relationship.
The True Desire of Tzaddikim
Rabbeinu Yonah explains. When two friends quarrel, they may eventually resolve their differences and reconcile. But their relationship usually does not return to the same state as it was prior to their disagreement. However, when we do teshuvah, hoping to reconcile with Hashem, we are not content with mere kapparah, forgiveness. We are not only seeking atonement to spare us from yissurim, tribulations, and other punishments. We daven that Hashem should go much further; we pray that He will want us, desire us, find favor in us, and have the same affection toward us as if we had never sinned. As Elihu stated, “[One] entreats G-d, and He accepts him” (Iyov 33:26). Rabbeinu Yonah adds that it is possible for an aveirah to be forgiven and for the sinner to be freed of any yissurim, yet Hashem may still not desire that person and will not desire his offerings (i.e., his mitzvos).
This was the status of the Bnei Yisrael on 11 Tishrei, when Hashem had forgiven the sin of the Eigel but no longer desired such a close relationship with them.
A tzaddik’s greatest desire, writes Rabbeinu Yonah, is to gain the favor of Hashem, so that Hashem desires him. For when Hashem wants a person, true eternal life ensues, and one can bask in the warm glow of Olam Haba even while still residing in this world. As the pasuk says, “Life results from His favor” (Tehillim 30:6).
We are not satisfied by simply receiving kapparah and selichah. We need more than that. We need to return to the way it was before we sinned. Chazal say, Ribbono shel Olam, we want to feel that Your countenance is illuminating us, and we want to bask in Your glory. We want ritzui — to be desired by Hashem. This is a level that can be achieved only if one can reacquire the same status he enjoyed prior to sinning. This is the level Klal Yisrael achieved on Sukkos after repenting for the Cheit HaEigel. The sukkah, which represents the Ananei HaKavod, is the testament that we have achieved not only kapparah, but also ritzui, and that can only happen after the kapparah of Yom Kippur. Thus, Sukkos must fall in Tishrei rather than in Nissan.
In yom tov davening we say, “Atah bachar-
tenu m’kol ha’amim ahavta osanu v’ratzitza banu v’rommamtanu m’kol ha’leshonos v’kidashtanu b’mitzvosecha v’keiravtanu malkeinu l’avodasecha
v’shimcha ha’gadol v’hakadosh aleinu karasa.” The Vilna Gaon explicates these words as follows.
Atah bachartenu m’kol ha’amim — You chose us from among all the nations of the world. This statement refers to Pesach, when Hashem took us out of Mitzrayim to become His nation and selected us as His people.
Ahavta osanu — You loved us. This occurred on Shavuos, when Hashem gave us the Torah.
V’ratzitza banu — And You desired us. Even though we sinned, You still showed that You wanted us. This refers to the yom tov of Sukkos, at which time Hashem restored the Ananei HaKavod, demonstrating that His love, affection, and desire for us were reinstated, even after the sin of the Eigel. These two words, v’ratzitza banu, beautifully capture the true essence of Sukkos. After severing our connection to G-d, we achieved forgiveness, and ultimately, we were welcomed back into the protection of the Ananei HaKavod, as Hashem demonstrated His eternal desire for us as His people.
According to the Vilna Gaon, it is this joy at the return of the Shechinah that is the reason that the yom tov of Sukkos specifically is referred to as Zman Simchaseinu. We rejoice over the fact that not only were we forgiven but that Hashem has clearly shown that our relationship with Him was restored to what it had been, as if we had never sinned. This ritzui is what we are celebrating, captured succinctly in the words, v’ratzitza banu.
Rav Meir Simchah of Dvinsk uses this Vilna Gaon to explain why the Torah refers to Sukkos as Chag HaAsif, and not as Sukkos. The pesukim in Shemos were written even before the Cheit HaEigel and the subsequent departure of the Ananei HaKavod. At that time there was no “Chag HaSukkos”; it was only after Klal Yisrael’s teshuvah was accepted and the Clouds of Glory returned that there became a reason to celebrate Sukkos by that name. Until then, the yom tov was referred to as Chag HaAsif, a harvest festival in celebration of gathering in all the produce from the fields. But in Sefer Vayikra — after the Cheit HaEigel, subsequent teshuvah, and the return of the Ananei HaKavod — Hashem gave instructions for a transformed seven-day yom tov called Chag HaSukkos.
In Parshas Re’eh, Rav Yitzchak HaKohen Huberman writes that this explains why the Midrash quoted above places the Ananei HaKavod at the end of the list. The miracle of the Ananei HaKavod that is significant to us is when they were returned, rather than when they were given initially. Therefore, they are enumerated last.
The pasuk states, “And You, in Your great compassion, did not forsake them in the Wilderness; the pillar of cloud did not turn away from them by day to lead them on the way, nor the pillar of fire by night to provide illumination upon them and upon the way they were to travel” (Nechemiah 9:19). According to this verse, the Ananei HaKavod never left Bnei Yisrael throughout the time they were in the Midbar. How can the Vilna Gaon’s explanation that the Ananei HaKavod were taken away and then returned be reconciled with this pasuk that explicitly states that they never left?
Tosafos asks why women are not obligated in the mitzvah of sukkah. The principle “af hein ha’yu b’oso ha’neis, although they too were a part of the miracle” obligates women in Arba Kosos on Pesach,
in Mikrah Megillah on Purim, and in neiros Chanukah. As beneficiaries of the miracles, they too must participate and fulfill those mitzvos. When the Bnei Yisrael were in the Midbar, all the people, including the women, were protected by the sukkos of the Ananei HaKavod. Therefore, logically, they too should be obligated in the commemoration of the neis, and they should be required to sit in the sukkah. Tosafos answers that the principle of af hein ha’yu b’oso ha’neis applies only to mitzvos d’Rabbanan, not to mitzvos d’Oraisa.
According to the Vilna Gaon, however, we can answer Tosafos’s question differently. Sukkos is not merely a celebration of being the beneficiaries of the Ananei HaKavod, a miracle that the women enjoyed just as much as the men. Sukkos is actually a celebration of the return of the Ananei HaKavod, heralding the return of the special relationship Klal Yisrael enjoys with Hashem.
The Cheit HaEigel, which precipitated the departure of the Ananei HaKavod, was perpetrated by the men of Klal Yisrael, not the women. The Tur states that originally Rosh Chodesh was given as a yom tov to all twelve Shevatim, men and women, but the yom tov was taken from the men. Rosh Chodesh remained as a yom tov for women because they never served the Eigel. Likewise, Rav Akiva Eiger notes, regarding the custom not to wear gold jewelry on Yom Kippur, because it is reminiscent of the Eigel HaZahav, that women, who did not participate in the Cheit HaEigel, MAY wear gold jewelry on Yom Kippur.
Therefore, the Chasam Sofer explains that since the women did not participate in the Cheit, they were never excluded from the Ananei HaKavod and their relationship with Hashem neither faltered nor wavered. Thus, since they never lost the shade and protection of the Ananei HaKavo,d the women are not obligated to commemorate the return of the Clouds. Only the men were deprived of the Ananei HaKavod; the women enjoyed the protection of the Clouds of Glory continually, without interruption. The women are therefore not included in the celebration of their return, and that is why they are pattur from sitting in the sukkah.
We can suggest that this can explain the pasuk in Nechemiah as well. The Navi states that the Ananei HaKavod never left, and, in fact, this is true. For the women, the Ananei HaKavod remained present continuously throughout the time the Bnei Yisrael were in the Midbar. The men were excluded from Ananei HaKavod because of the Cheit HaEigel, and were allowed back in on Sukkos, but the Clouds themselves never left.
Zman Simchaseinu
Thus, Sukkos is the celebration of the tikkun, rectification, of the Cheit HaEigel, the return of Hashem’s full desire for Bnei Yisrael, as it was prior to the Cheit. Sukkos is followed by Shemini Atzeres, which the Vilna Gaon describes as the yom tov that has the greatest simchah of all the Yamim Tovim. Shemini Atzeres is followed by Simchas Torah. Why does Simchas Torah follow Sukkos? Would it not be more logical to celebrate Simchas Torah on Shavuos?
The Sforno (Ki Sisa32:19) teaches that when Moshe Rabbeinu came down from Har Sinai carrying the Luchos, he witnessed the Jews worshiping the Eigel. He continued to descend the mountain, Luchos intact. But when he saw Jews dancing around the Eigel, he threw down the Luchos and shattered them. We see that it was the dancing that prompted him to break the Luchos.
When one does an aveirah, explains the Sforno, he can always mend his ways by doing teshuvah. But if someone derives much hanaah, pleasure, from doing an aveirah, remedying that sin becomes much more difficult. Simcha is present when someone truly enjoys something to his core, and when this is displayed for an aveirah, the possibility of doing teshuvah becomes more remote.
As stated, on Sukkos we celebrate because we were able to atone for the Cheit Eigel and do such complete teshuvah that we reclaimed our relationship with Hashem. But there is still one more step. When the Bnei Yisrael served the Eigel, they danced and sang around the Calf. We still must show that we are rectifying this misplaced joy as well. In order to show that we have so completely eradicated any connection to the Eigel that not only would we never worship it, but we would only use simcha for the Torah, we sing and dance with the Sefer Torah, demonstrating happiness and joy in celebration of the Torah. Celebrating Simchas Torah is the ultimate rectification for the sin of the Eigel.
The Meshech Chochmah brings a midrash stating that the Ribbono Shel Olam loves Klal Yisrael so much that first He refers to us as biti, My daughter. Hashem then says that He loves Klal Yisrael even more, referring to us as achosi, My sister. Finally, Hashem says that His love for Klal Yisrael is even greater, and He calls us imi, My mother.
The Meshech Chochmah explains this cryptic midrash. We have three Yamim Tovim: Pesach, Shavuos, and Sukkos. Klal Yisrael did not do anything to merit the yom tov of Pesach. Quite the contrary; Klal Yisrael had descended to the forty-ninth level of tumah. We worshiped idols just as the Egyptians did. Although we were completely undeserving, Hashem came to rescue us. This is analogous to a parent providing for a child. The child does not do anything to earn the parent’s affection or the numerous provisions he receives from his parent. Hashem calling Bnei Yisrael “My daughter” is a reference to His rescue of us from Mitzrayim on Pesach, providing for us without our having earned it.
Next comes Shavuos, for which Bnei Yisrael did purify themselves and prepare for three days, elevating themselves to be able to say Naaseh V’Nishma. Recognizing our efforts, Hashem came down to Har Sinai and gifted us the Torah. This is similar to a mutual relationship between siblings, with each party doing for the other; thus, Hashem calls us “My sister” in the context of the yom tov of Shavuos.
On Sukkos, however, our relationship achieved a new level. Here, it was Klal Yisrael who took the full initiative to rectify the rift in our relationship with Hashem. We did complete teshuvah and rectified the Cheit HaEigel so that Hashem’s ratzon completely returned to us as it had been initially. Now the roles are reversed, so to speak, and we are the parent, so to speak. Hashem calls us “My mother.”
We know that the more work one puts into something, the more happiness he experiences from it. Something that one gets without effort does not provide the same level of joy as those for which he toils. Sukkos is the yom tov for which we worked the hardest, and therefore it is the one yom tov that we refer to as Zman Simchaseinu. Hashem saw our efforts and our desire to restore our cherished relationship with Him, and Hashem responded not only “Salachti k’dvarecha,” but also with the words we were yearning for, “V’ratzitza banu,” I want you.
1 The other two mitzvos are tefi llin: “So that Hashem’s Torah may be in your mouth” (Shemos 13:9), and tzitzis: “So that you may remember and perform all
My commandments and be holy to your G-d” (Bam-
idbar 15:40).
2 This is the version of the chronology brought in the Biur Ha’Gra on Shir HaShirim. Rav Shlomo Brevda (points out that this calculation, however, is problematic for the following reason. The Gemara [Shabbos 86b] states that all agree that the Torah was given on Shabbos. Thus, Yom Kippur on the following year was on Tuesday, and the commandment to build the Mishkan was given on Wednesday. The people then brought their donations on Thursday and Friday. How, then, could these donations have been weighed on the following day, which was Shabbos, when melachah is prohibited? Rav Shlomo Brevda posits that a more accurate account is the one which states that what oc-
curred on the 14th of Tishrei was, “Moshe commanded
that they proclaim throughout the camp, saying, “Man and woman shall not do more work toward the gift for the Sanctuary!” And the people were restrained from
bringing (Shemos 36:6). Shabbos 96b learns from this
verse that it is prohibited to carry on Shabbos. According to the account of Avodas Hagrishoni, there was no
weighing on the 14th; all that occurred were the proc-
lamation and the cessation of donations. This is also consistent with the Vilna Gaon’s commentary in Seder Olam 6.
Rabbi Glatstein is the Mara D’asra of Kehilas Tiferes Mordechai in Cedarhurst, NY.
This article has been reprinted with permission from The Mystery and The Majesty by Rabbi Daniel Glatstein, published by Artscroll
Places to Go,
Things to Do
With the weather giving us broiling days of heat and other
days filled with rain and wind, we hope that the sun will smile upon us as we go on chol hamoed outings as a family this Sukkos. If we’re lucky enough to get balmy weather, we can take advantage of the wonderful experiences available outdoors. And if gimshei bracha shower upon us, there are interesting trips to go on indoors as well – so take your pick! Spending time with the family is the goal, wherever the day
may take you.
TJH has compiled a list of ideas, activities, and places to go for you to enjoy. Make sure to pack enough food, a portable sukkah, and music for the road and have fun!
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PARK HOURS ONLY ON Thursday, Sept 23 & Sunday Sept 26
from 11AM to 5PM
Zoos and Farms
Queens County Farm Museum
73-50 Little Neck Parkway, Floral Park, NY 11004 718-347-3276
White Post Farms
New York Aquarium
Surf Avenue & West 8th Street, Brooklyn, NY 11224 718-265-FISH
Long Island Aquarium and Exhibition Center
Prospect Park Zoo
Queens Zoo
Central Park Zoo
Green Meadows Farm
At the Aviator Sports Center 3159 Flatbush Avenue, Brooklyn, NY 11234 718-470-0278
Bronx Zoo
2300 Southern Blvd, Bronx, NY 10460 718-220-5103
Long Island Game Farm
Woodside Orchards
116 Manor Lane, Jamesport, NY 11901 631-722-5770
Schmitt’s Family Farm
26 Pinelawn Road, Melville, NY 11747 631-271-3276
Harbes Orchard
5698 Sound Ave, Riverhead, NY 11901 631-683-8388
Wilkens Farm
1313 White Hill Rd, Yorktown Heights, NY 10598 914-245-5111
Union Square Greenmarket
Scenic Attractions
Central Park
Boating, biking, the Great Lawn, model-boat sailing, carriage rides, carousel Between 5th & 8th Avenues and 59th & 106th Streets, New York, NY 212-360-3444
Bryant Park
6th Avenue, between W 40-42 Street, New York, NY 10018 212-768-4242
New York Highline
Gansevoort St. to West 30 St. between Washington St. and 11 Ave., New York, NY 212-500-6035
Brooklyn Bridge Park
1 Main Street, Brooklyn, NY 718-222-9939
Little Island Floating Park
Pier 55 in Hudson River Park West 13 Street, New York, NY 10014
Fort Tyron Park
Riverside Drive to Broadway, W 192 Street to Dyckman Street, New York, NY
New York Circle Line
Statue of Liberty/Ellis Island
Ferries from Battery Park, NY 1 Battery Place, New York, NY 10004 212-363-3200
Jamaica Bay Riding Academy
7000 Shore Pkwy, Brooklyn, NY 11234 718-531-8949
Sands Point Preserve Conservancy
127 Middle Neck Road, Sands Point, NY 11050 516-571-7901
Great Neck Steppingstone Park
38 Stepping Stone Lane, Great Neck, NY 11021 516-487-9228
Old Westbury Gardens
South Street Seaport
89 South St., New York, NY 10038 212-732-7678
Brooklyn Botanic Gardens
Brooklyn Heights Promenade
Downtown Brooklyn—Remsen Street to Orange Street along the East River
The New York Botanical Garden
Wave Hill Public Gardens
675 W 252 St, Bronx, NY 10471 718-549-3200
Historic Richmond Town
Bear Mountain State Park
Route 9W North, Bear Mountain, NY 10911 845-786-2701
The Amish Village
199 Hartman Bridge Road, Ronks, PA 17572 717-687-8511
Mystic Seaport
Amusement Parks
Six Flags Great Adventure
1 Six Flags Boulevard, Jackson, NJ 08527 201-862-0250
Hersheypark
100 W. Hersheypark Drive, Hershey, PA 17033 717-534-3900
Adventureland
2245 Broad Hollow Road (RT 110), Farmingdale, NY 11735 631-694-6868
Luna Park Coney Island
1000 Surf Avenue, Brooklyn, NY 11224 718-373-5862
Adventurers Amusement Park
ADVENTURE ON HIGH
hours
thursday september 23 10:30 am - 9:00 pm
friday september 24 10:30 am - 6:00 pm
sunday september 26 10:30 am - 8:00 pm
thursday isru chag september 30 11:00 am - 7:00 pm
5369 U.S. 9 Howell, NJ • climbzone.us/howell
Dorney Park
4000 Dorney Park Rd, Allentown, PA 18104 610-395-3724
Sahara Sam’s Oasis and Water Park & Diggerland
160 Cooper Road, West Berlin, NJ 08091 856-767-7580
Bronx Zoo Treetop Adventure Climb and Zipline
Bronx River Parkway at Boston Road, Bronx, NY 10460 347-308-9028
Indoor Fun Parks
Legoland Discovery Center Westchester
Fun Fuzion at New Roc City
Fun Station USA
@ Play Amusement
Laser Bounce
Laser Bounce
RPM Raceway Go-Karting
40 Daniel St, Farmingdale, NY 11735 631-752-7223
One World Observatory One World Observatory
One World Trade Center, 285 Fulton Street, One World Trade Center, 285 Fulton Street,
New York, NY 10007 New York, NY 10007 844-OWO-1776
Chelsea Piers
Woodmere Lanes Woodmere Lanes
948 Broadway, Woodmere, NY 11598 948 Broadway, Woodmere, NY 11598 516-374-9870 516-374-9870
Funfest Bowling
Chuck E. Cheese
Kids N Shape
Brooklyn Boulders
Brooklyn Boulders
MetroRock Brooklyn
321 Starr Street, Brooklyn, NY 11237 929-500-7625
Cliffs Climbing in Dumbo
99 Plymouth St, Brooklyn, NY 11201 347-830-7625
Long Island Adventure Park Long Island Adventure Park
75 Colonial Springs Rd, Wyandanch, NY 11798 75 Colonial Springs Rd, Wyandanch, NY 11798 631-983-3844 631-983-3844
Trapeze School NY (indoors)
467 Marcy Ave, Brooklyn, NY 11206 212-242-8769
Trapeze School NY (outdoors) Trapeze School NY (outdoors)
353 West St, New York, NY 10014 353 West St, New York, NY 10014 212-242-8769 212-242-8769
Flight Adventure Park
Skyzone Trampoline Park
Skyzone Trampoline Park
111 Rodeo Drive, Deer Park, NY 11717 631-392-2600
Rockin’ Jump Trampoline Park
241 Market Street, Yonkers, NY 10710 914-510-9119
Launch Trampoline Park
iFly Trapeze
High Exposure Climbing
Glow Golf
Smith Point Archery
Bury the Hatchet
25 Noble Street, Brooklyn, NY 11222 917-243-9696
2BAPilot Flight Lessons
9100 Republic Airport, 9100 Republic Airport, Farmingdale, NY 11735 Farmingdale, NY 11735 516-662-8887 516-662-8887
VR World NYC
4 East 34 Street, New York, NY 10016 646-578-9630
Dave & Busters Dave & Busters
1 Sunrise Mall, Massapequa, NY 11758 1 Sunrise Mall, Massapequa, NY 11758 516-809-8514 516-809-8514
Dave & Busters
Iceland Long Island
City Ice Pavilion
Long Beach Ice Arena
150 W Bay Dr, Long Beach, NY 11561 516-705-7385
Something Different
La Mano Pottery
Taro’s Origami Studio
Museums
Intrepid Sea, Air and Space Museum
Pier 86, 12th Avenue and 46th Street 212-245-0072
9/11 Memorial and Museum
Puppetworks
338 Sixth Avenue at 4th Street, Park Slope, NY 11215 718-965-3391
Make It Too
Build a Bear
Roosevelt Field Mall 630 Old Country Road, Garden City, NY 11530 516-248-0027
New York Hall of Science
47-01 111 Street, Corona, NY 11368 718-699-0005
Jewish Museum
Museum of Jewish Heritage
36 Battery Pl, New York, NY 10280 646-437-4202
Living Torah Museum
1603 41 Street, Brooklyn, NY 11218 718-851-3215
Build a Bear
9015 Queens Blvd, Elmhurst, NY 11373 718-289-7135
Long Island Children’s Museum
Artrageous Studio
5 N Village Ave, Rockville Centre, NY 11570 516-255-5255
The Skyscraper Museum
39 Battery Pl, New York, NY 10280 212-945-6324
Once Upon a Dish
Baked in Brooklyn
242 Wythe Avenue, Brooklyn, NY 11249 718-384-2300
Brooklyn Clay Industries
Color Me Mine
123 Baxter St, New York, NY 10013 212-374-1710
Color Me Mine
Skyscape
928 8th Avenue, New York, NY 10019 212-549-1941
Museum of Illusions
77 Eighth Avenue, New York, NY 10014 212-645-3230
National Museum of Mathematics
Brooklyn Children’s Museum
Jewish Children’s Museum
Children’s Museum of Manhattan
212 W 83rd St, New York, NY 10024 212-721-1234
NYC Fire Museum
American Museum of Natural History
Central Park West at 79th Street, New York, NY 10024 212-769-5100
Metropolitan Museum of Art
1000 5th Avenue, New York, NY 10028 800-662-3397
Frick Collection
1 E 70 St., New York, NY 10021 212-288-0700
New York Transit Museum
Lower East Side Tenement Museum
Vanderbilt Museum & Planetarium Vanderbilt Museum & Planetarium
180 Little Neck Road, Centerport, NY 11721 180 Little Neck Road, Centerport, NY 11721 631-854-5579 631-854-5579
Liberty Science Center
Liberty State Park, 222 Jersey City Boulevard, Jersey City, NJ 07305 201-200-1000
Crayola Factory Crayola Factory
30 Centre Square, Easton, PA 18042 30 Centre Square, Easton, PA 18042 1-866-875-5263 1-866-875-5263
The Franklin Institute
Please Touch Museum
4231 Avenue of the Republic (formerly North Concourse Drive), Philadelphia, PA 19131 215-581-3181
Imagine That! Children’s Museum
4 Vreeland Road, Florham Park, N.J. 07932 973-966-8000
TJH assumes no responsibility for the kashrus, atmosphere, safety, or accuracy of any event or attraction listed here. As Covid restrictions may be in place, we suggest calling and confirming guidelines and requirements before you set out on your adventure. Have a great time!
In The K tchen Sukkot Soup
By Naomi Nachman
I wrote this recipe last year with Sukkot in mind. I was looking to create a soup that would stick to our bones while eating outdoors on a cool Sukkot evening. My family and guests absolutely loved this soup. This recipe makes a big batch, and it freezes really well.
Ingredients
◦ 2 tablespoon canola oil ◦ 2 strips fl anken ◦ 2 medium onions, diced ◦ 2 cloves garlic, minced ◦ 4 stalks celery, diced ◦ 2 large carrots, diced ◦ 2 medium zucchini, diced ◦ 2 can chickpeas, drained ◦ 1 ½ pounds (24 oz.) frozen broccoli cuts ◦ 1 ½ pounds (24 oz.) frozen caulifl ower cuts ◦ 8 cups vegetable broth or water ◦ 1 tablespoon kosher salt ◦ Freshly ground pepper
Preparation
1. Heat oil in large soup pot over medium-high heat. Sear fl anken for about 5 minutes per side, or until the meat releases itself. Remove meat and set aside.
2. In the same pot, add onion and sauté till translucent. Add in garlic and sauté for 2 minutes. Lower heat to medium-low, add celery, carrots, zucchini chickpeas, broccoli and cauliflower.
3. Place the meat back to the pot. Add the broth, salt, and pepper. Stir and bring mixture to a boil.
4. Reduce heat to low and simmer, covered, for 2 hours.
5. Remove meat and shred off the bones and return the meat to the pot.
Cook’s note: Add broth or water until just below the top of the vegetables. Too much water will make a thin soup.
Photo by Hudi Greenberger. Styling by Renee Muller. Shared with permission by Mishpacha Magazine.
Naomi Nachman, the owner of The Aussie Gourmet, caters weekly and Shabbat/ Yom Tov meals for families and individuals within The Five Towns and neighboring communities, with a specialty in Pesach catering. Naomi is a contributing editor to this paper and also produces and hosts her own weekly radio show on the Nachum Segal Network stream called “A Table for Two with Naomi Nachman.” Naomi gives cooking presentations for organizations and private groups throughout the New York/New Jersey Metropolitan area. In addition, Naomi has been a guest host on the QVC TV network and has been featured in cookbooks, magazines as well as other media covering topics related to cuisine preparation and personal chefs. To obtain additional recipes, join The Aussie Gourmet on Facebook or visit Naomi’s blog. Naomi can be reached through her website, www.theaussiegourmet.com or at (516) 295-9669.
Around the Community
Yeshiva Ateres Eitz Chaim does Tashlich at the beach
Elul Inspiration at SKA
With the Yomim Noraim quickly approaching, classes and activities at the Stella K. Abraham High School for Girls focused on Elul inspiration starting with the first days of school. With Rosh Hashana only days away, SKA’s ninth graders made simanim for their yom tov tables, sharing crafts and fellowship with their new classmates and Grade Level Advisors. A heartfelt Hatarat Nedarim assembly and stirring U’netaneh Tokef video helped give significant depth to preparing for the girls’ yom tov tefillah. The program also launched the year’s chesed initiative for Keren Hashviis, accompanied by a poignant video explaining what Jewish farmers in Eretz Yisroel experience when they observe Shemita and the need for financial support.
The inspiring pre-Rosh Hashana address by Rabbi Menachem Penner, “So Much Teshuva, So Little Time: Where Do I Start?” helped make the upcoming davening so purposeful while the delicious kugel and spirited dancing before Shabbat put everyone in a yom tov mood.
The fast day of Tzom Gedalia offered another opportunity to inspire with a voluntary Meaningful Fast Program as SKA students heard words of chizuk from Rabbi Jordan Auerbach and then made chocolate lollipops to give to local firefighters, combining the observance of 9/11 with chessed. Listening to Mr. Ari Schonbrun, a survivor of 9/11, telling his incredible story the next day brought history home to the girls who were not yet born when the tragedy occurred.
The SKA Beit Midrash Shabbos Shuva Program was filled with multiple shiurim and chavruta learning for SKA mothers, students and alumnae who participated in Woodmere and at satellite locations in Brooklyn, Queens, West Hempstead and Great Neck.
After an emotional davening at the annual SKA Tefillah at the Beach and a breakfast filled with girls sharing their reflections on tefillah, the students took part in Teshuva Workshops given by faculty members on preparing ourselves for the Yomim Noraim. A pre-Yom Kippur kumsitz held on the day before Yom Kippur brought additional inspiration to the upcoming fast day.
SKA wishes our students, faculty and administration together with Klal Yisroel, a gmar chasima tova and a wonderful chag Sukkot!
Around the Community Over 500,000 Inspired by the Message of the Chofetz Chaim at Dirshu’s 7th Annual Yom Limud and Tefilla
Videocast Featuring Leading Gedolim Garners Provides Unprecedented Pre-Rosh Hashana Inspiration
Participants at Yeshiva Emet LeYaacov, France HaRav Yaakov Hillel delivering divrei chizuk at Dirshu’s
Vision & Inspiration presentation
By Chaim Gold
“The Chofetz Chaim changed the briyah – he transformed the entire world! The entire agenda of Klal Yisrael changed because of him, and today, on his yahrtzeit, it is the time for us to make a decision – the decision to follow in his ways.”
Those were the passionate words of HaGaon HaRav Boruch Mordechai Ezrachi, shlita, Rosh Yeshiva of Yeshiva Ateres Yisroel, in a stirring drasha seen by hundreds of thousands throughout the globe on Dirshu’s groundbreaking pre-Rosh Hashana videocast in conjunction with Dirshu’s Seventh Annual Yom Limud and Tefilla marking the yahrtzeit of the Chofetz Chaim.
Dirshu’s 7th Year of Giving Chizuk
Rav Ezrachi’s powefrul drasha was part of a new, revolutionary program that Dirshu designed this year in honor of the 7th Annual Yom Limud and Tefilla to bring the message of the Chofetz Chaim to Klal Yisrael on his yahrzeit, in advance of the Yamim Noraim.
For the past six years, Dirshu has been holding its annual Yom Limud and Tefilla to mark the yahrtzeit of the Chofetz Chaim. The Yom Limud and Tefilla was established by Dirshu to give chizuk and to bring Klal Yisrael together specifically on the auspicious occasion of the Chofetz Chaim’s yahrzeit just before Rosh Hashana in unified tefilla on behalf of all Jews and to encourage the continued learning of the Chofetz Chaim’s sefarim that have such power to invoke rachmei Shomayim.
On this year’s Yom Limud and Tefilla, hundreds of thousands of Yidden throughout the world said perakim of Tehillim on behalf of Klal Yisrael and learned halachos from the Mishnah Berurah and the sefer Zachor L’Miriam both authored by the Chofetz Chaim.
This year, Dirshu introduced a new program that exponentially increased the inspiration, enriching and encouraging Klal Yisrael to emulate the path forged by the Chofetz Chaim in a most practical, lasting way.
They designed an incredible presentation that was shown on the motzei Shabbos and Sunday preceding Rosh Hashana and was seen and heard by hundreds of thousands throughout the world. The videocast, in both Hebrew and English versions, was addressed by leading Gedolei Yisrael including the venerated, senior Rosh Yeshiva, HaGaon HaRav Boruch Mordechai Ezrachi, shlita, Rosh Yeshivas Ateres Yisroel of Yerushalayim; HaGaon HaRav Shimon Galei, shlita, well-known Mashpia and Rosh Kollel; HaGaon HaRav Yaakov Hillel, shlita, Rosh Yeshivat Hamekubalim, Ahavat Shalom; Hagaon HaRav Nissan Kaplan, shlita, Rosh Yeshiva Daas Aharon; and Rav Dovid Hofstedter, shlita, Nasi, Dirshu.
The English videocast was chaired by Rav Zev Smith, wellknown Maggid Shiur in Dirshu’s Daf HaYomi B’Halacha program and Irgun Shiurei Torah, while the Hebrew one was chaired by Rav Shlomo Miller. The videocast also featured musical interludes of chizuk with hartzig music by the renowned menagnim, Motti Steinmetz, Zanvil Weinberger, Shlomo Cohen, and Aharle Samet and a special, deeply moving composition about Radin and visiting the Chofetz Chaim’s kever that was composed especially for the event by popular writer, Rabbi Nachman Seltzer.
HaGaon Rav Nissan Kaplan, who spoke on the English videocast said,
Around the Community
“People in our generation are always seeking segulos. The Gemara tells us the best segulah. “He who learns halacha daily is muvtach, ensured, a portion in Olam Haba’ah. Can one get a better segulah than that?!! Now, on the Chofetz Chaim’s yahrtzeit, is the time to accept upon ourselves to learn the Mishnah Berurah daily! To learn the sefer Chofetz Chaim daily!”
Tens of Thousands of Children
Throughout the World
Another component of the Yom Limud and Tefilla was the special programming featured in many hundreds of schools that impacted countless children across the globe.
The remarkable, school-age program designed by Dirshu made a tremendous impact on tens of thousands of children both in major Jewish centers and in places far from Yiddishkeit hubs. The program was created with the singular goal of connecting children to the teachings and life of the Chofetz Chaim. Towards that goal, they wrote some hilchos Rosh Hashana from the Chofetz Chaim’s sefer Zechor L’Miriam, together with hashkafa and mussar as taught by the Chofetz Chaim and compiled them into age-appropriate, user-friendly, easy-to-understand booklets replete with magnificent illustrations, rare stories of the Chofetz Chaim, and a brief history of the Chofetz Chaim’s yeshiva.
Throughout the diverse communities across the United States and Canada, a wide range of more than 150 boys’ and girls’ schools, chadorim and Bais Yaakovs that truly represent the entire panoply of Orthodox Jewry participated in the Yom Limud and Tefilla school programs. They included schools from communities such as Monsey, NY; Lakewood, NJ; Brooklyn, NY; Manhattan, NY; Toronto, Canada; Houston, TX; Baltimore, MD; Cleveland, OH; Waterbury, CN; Phoenix, AZ; Passaic, NJ; Denver, CO; Boston, MA; Los Angeles, CA; and Providence, RI. In addition, countless Chassidishe schools in Brooklyn, Lakewood, and Monsey also participated.
Rav Dovid Hofstedter:
The Struggle is the Greatest Success
Rav Dovid Hofstedter, Nasi of Dirshu, delivered a passionate, moving address in the videocast wherein he discussed one of the primary, unasked questions that many thinking Jews face at this time of year.
“The Yamim Noraim is a tremendous opportunity, but with it comes a tremendous nisayon as well. The opportunity is obvious. It is a time when our tefillos are heard, a time of teshuva, etc. Simultaneously, many of us think, ‘We have been here before. We have tried and ultimately, reverted back to our old lives.’”
Rav Hofstedter said, “When Yaakov struggled with the malach of Eisav, the pasuk says he was called ‘Yisrael, ki sarisa, because you struggled, vatuchal, and you prevailed.’
“The Chiddushei Harim asks, ‘Yaakov should therefore be called, “vatuchal – you prevailed!” Why does the pasuk call him, Yisrael after the word sarisa, struggle?’
“He answers that the greatest success is the struggle itself! Striving to overcome obstacles, is the greatest success. That is our tafkid.”
Rav Hofstedter then shared a deeply personal moment with the multitudes who were tuned in throughout the world,
“Both my parents and my wife’s parents were Holocaust survivors. They lived through the kivshan ha’eish, the fiery furnace of the Churban. Some people gave up hope after Hitler. Others didn’t. They didn’t give in to yiush, to despair, but they struggled and prevailed. From that struggle and that hope of that group of heroic survivors, the entire olam haTorah that we have today was built. Those survivors built it.”
“The Time is NOW!”
Rav Zev Smith concluded with a passionate call to all Yidden, wherever they may be, to follow in the path of the Chofetz Chaim by bringing the learning of daily halacha into their lives. “The time to start is NOW!” he exclaimed. “Dirshu’s Daf HaYomi B’Halacha program is now learning the halachos of sukkah. It is the opportune time to jump in and begin to learn halacha l’maasah that you can incorporate into your life immediately!”
Dirshu is poised to complete the second machzor of Daf HaYomi B’Halacha with a grand World Siyum. There is no better time to start learning Daf HaYomi B’Halacha by getting in, now, before the third machzor even begins!
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