Divrei Hitorerut Volume 1 Issue 1 by YULA High Schools

Dear YULA Family, At the heart of our Yeshiva are exceptional Rebbeim and faculty who are each driven to inspire our students to achieve greatness and become outstanding B’nei Torah and leaders in the 21st century. “Inspire,” our school theme for the year, permeates our endeavors: davening, shiur, general studies classes—even walking through our hallways and playing or enjoying our team sports. Our students and staff members truly care for one another and create a special environment that exudes warmth, love, and inspiration. I am excited to share with you a new publication called Divrei Hitorerut – Words of Inspiration. This publication showcases the reasons that YULA is an inspiring and incredible environment. The publication includes meaningful and engaging Divrei Torah from our YULA rebbeim, students, and alumni. The goal of this publication is to inspire your holiday and give you the ability to share Divrei Torah with family and friends. I challenge everyone not just to read Divrei Hitorerut, but to bring alive the Torah by engaging in discussion around your table, in your living room, and on the walk to and from shul. The Rav zt’’l beautifully once said when addressing the topic of Talmud Torah and Kabbalat Ol Malchut Shamayim: “The study of Torah has a great cathartic impact upon me. It is rooted in the wondrous experience I always have when I open up a gemara. Somehow, when I open a gemara, either alone or when I am in company, when I teach others, I have the impression -don’t call it hallucination -- I have the impression that I hear soft footsteps of somebody, invisible, who comes in and sits down with me, sometimes looking over my shoulder.” By engaging in lively Torah discussion and learning, you will find your Rosh Hashanah, Yom Kippur, and Sukkot to be more impactful and uplifting. Wishing the entire YULA family and community a Shana Tova and K’tiva V’chatima Tova! Rabbi Arye Sufrin, Head of School

Table of Contents

Mission Possible RABBI KALMAN TOPP Page 1-2

‫כוחה של תשובה‬ RABBI MICHAEL ABRAHAM Page 3-4

Don’t Get Stuck in the Mud RABBI AARON KATZ ‘02 Page 5-6

‫שובו אלי ואשובה אליכם‬ The Journey of Return RABBI ELI SKAIST Page 7-8

Teshuvah: Caught in Between RABBI DOV ROSENBLUTH Page 9-10

The Days of Tishrei RABBI SANDY SHULKES Page 11-12

Symbolism of the Shofar BENJAMIN SIMON ‘20 Page 13-14

-‫בכסה ליום חגנו‬- ‫שני כסויים‬ ‫ראש השנה‬ RABBI NACHUM SAUER Page 15-16

Rosh Hashana - The Balance Between Simcha and Yirah YONAH BERENSON ‘20 Page 17-18

When Israel was a child... RABBI JOSEPH SCHREIBER Page 19-20

Teshuva Shleimah YONI MERKIN ‘21 Page 21

The Two Goats MOSHE FHIMA ‘19 Page 22

Neilah - Open A Gate for US RABBI ELCHANAN SHOFF Page 23-24

Sukkot - Zman Simchateynu RABBI SHIMON ABRAMCZIK Page 25-26

Why Do We Sit in a Hut? JACK LEVKOWITZ ‘17 Page 27-28

Taishvu K’ein Taduru The Kedushah Behind Consistency MOSHE WILLNER ‘14 Page 29-30

The Spiritual Incubator RABBI ELIYAHU TZVI YOUNGER Page 31-32

Arbah Minim and Sukkah: Symbols for Our Time ILAN Y. BOCIAN ‘19 Page 33-34

“Your Separation Is Difficult For Me” RABBI YITZCHAK ETSHALOM Page 35-36

Simchat Torah and Olam Haba MICAH HYMAN ‘14 Page 37-38

Shemini Atzeret & Simchat Torah: Joy Beyond Boundaries RABBI ARYE SUFRIN Page 39-40

Mission Possible In his classic book Man’s Search for

episode of the torn shoe as a shining ex-

Meaning, Viktor Frankl writes “it doesn’t

ample of his great respect. But the rabbis

matter what we expect from life, but

apparently were not impressed. Upon

rather what life expects from us.” The

hearing about the incident, the rabbis re -

Yomim Noraim season is indeed the time

sponded - “even if he were to honor you

when each person ought to ask - what

a thousand fold over what he’s done, it

does life expect from me? What is my

would not reach half of what the mitzvah

purpose in this world?

of respecting a parent requires!”

Towards the end of each Yom Kip-

The rabbi’s seemingly callous response

pur Amidah, we say “Elokai ad shelo

is surprising. Why would the rabbis

notzarti, eini kidai-- “My G-d, before I

choose to minimize the great deeds of

was created I was unworthy.” This state -

Rabbi Tarfon particularly at the moment

ment, recited five times over the course

when those deeds could have served as

of the day, is quite puzzling. How can I

a merit for his recovery? Rav Soloveit-

possibly be faulted for anything before I

chik quoted the Chofetz Chaim who

was created?

answered that one can never be sure of

Rav Soloveitchik offered a beautiful

his assignment in this world. It is natural

explanation based on his understanding

to believe that the main mission of Rabbi

of an enigmatic passage in the Talmud

Tarfon was teaching Torah to scores of

Yerushalmi (Kiddushin 61b). The Gemara

students, thereby transmitting the meso-

relates the story of Rav Tarfon who went

rah to the next generation. It is possible,

to great lengths to honor his mother. One

however, that teaching Torah was only

day, his mother tore her shoe returning

his secondary mission, with his primary

from the market and Rav Tarfon proceed-

mission in his life being to take care of

ed to place his bare hand underneath

his elderly mother.

her foot to provide cushion for her until

When Rabbi Tarfon’s mother suggested

she arrived home. It happened that Rav

that her son had achieved the ultimate

Tarfon fell seriously ill and his rabbinic

level of honoring his parents, the rabbis

colleagues from the Yeshiva visited him.

were concerned that this would be a

Rav Tarfon’s mother asked the rabbis

disservice to his recovery. They thought

to pray for her son in the merit of his

so because we are all brought into this

extraordinary devotion to her, citing the

world to utilize our unique talents and

‫דברי התעוררות‬

resources to achieve a specific purpose.

intended to be used to fulfill your unique

If that purpose has been realized, or we

mission that can only be achieved in

believe we have accomplished it, there

that generation. Indeed, “before I was

is no longer any reason for us to be

created I wasn’t worthy,” because had

here in this world. Therefore, the rabbis,

I been born in an earlier era, I wwould

realizing that Rabbi Tarfon’s primary

have been worthless, unable to accom-

purpose may be to take care of his aging

plish my purpose for both myself and the

mother, emphasized that he has much

master plan of the progression of history.

more yet to accomplish in that realm. If

While each person’s mission is uncer-

he were required to perform a thousand

tain, open ended and indefinite, the gen-

fold of what he had done, that would

eral framework for a Jew is a life of Torah

in fact serve as a merit for his recovery,

and Mitzvot. But within that framework,

enabling him to have additional time to

each person should recognize that he or

achieve his life’s purpose. That was the

she has a unique purpose to achieve, to

true intention of their remark.

reflect on what that purpose may be, and

This fascinating passage teaches us

to recognize that it is a “mission (that’s)

two important lessons. Firstly, we should

possible.” Propelled by that sense of

never assume that certain mitzvot are

conviction, and guided by the light of

less significant or not suited to our

Halacha, your task is then to make the

personality. Rather, that mitzvah which

right decisions and use your talents wisely

you perceive as insignificant, (the way

to constantly strive to achieve your unique

an outstanding scholar may perceive the

and exciting potential.

job of caring for an aging parent), could be your main task to pursue. Secondly, and more generally, we learn that each person has a unique mission to achieve in life. Based on this idea, Rav Soloveitchik solved the riddle of the Yom Kippur prayer that “before I was created I was not worthy.” A key lesson of Judaism is that you are born into this world in a specific time and place for a reason. You have personal capabilities that are

AUTHOR: Rabbi Kalman Topp Rabbi Kalman Topp is Senior Rabbi at Beth Jacob Congregation

‫דברי התעוררות‬

‫שליט׳א (לא זכור לי בשם מי)‪:‬‬ ‫הבת קול שיצאה והכריזה שובו‬ ‫בנים שובבים חוץ ״מאחר״‪.‬‬ ‫משמעות המסר של הבת קול‬ ‫הייתה שכל עוד אלישע בן‬ ‫אבויה נמצא במצב של ״אחר״‬ ‫הוא לא יוכל לחזור בתשובה‪.‬‬ ‫ודאי שכל אחד יכול לחזור‬ ‫בתשובה מהחטאים שעשה אבל‬ ‫כדי לחזור בתשובה עלינו לעזוב‬ ‫את הדרך הרעה ולצאת מהמצב‬ ‫של חוטאים ולחזור להיות מי‬ ‫שאנחנו באמת‪.‬‬

‫‪AUTHOR: Rabbi Michael‬‬ ‫‪Abraham‬‬ ‫‪Abraham is the Rebbe and Activities‬‬ ‫‪Director for 10th grade, teaches our‬‬ ‫‪Tanakh B’Ivrit course, and serves as the‬‬ ‫‪Associate Rabbi and Executive Director‬‬ ‫‪for Mogen David Congregation.‬‬

‫כך גם ״אחר״ כדי לחזור‬ ‫בתשובה עליו להפסיק להיות‬ ‫״אחר״‪ ,‬לעזוב את דרכיו הרעים‬ ‫ולחזור להיות אלישע בן אבויה‬ ‫ואז ברור שהוא יוכל לחזור‬ ‫בתשובה כי אין דבר העומד‬ ‫בפני התשובה‪ .‬כמו שכתוב‬ ‫ֹלהים‬ ‫בתהילים נ׳א י׳ט זִ ְבחֵ י אֱ ִ‬ ‫רּוחַ נִ ְשׁבָ ָּרה לֵ ב נִ ְשׁבָ ּר וְנִ ְד ֶכּה‬ ‫ֹלהים ל ֹא ִת ְבזֶה!‬ ‫אֱ ִ‬ ‫שנזכה כולנו לחזור בתשובה‬ ‫שלמה מיתוך אהבת ודביקות‬ ‫הבורא‪.‬‬ ‫דברי התעוררות‬

‫‪3‬‬

‫כוחה של תשובה‬

‫הגמרא במסכת חגיגה מספרת‬ ‫לנו אלישע בן אבויה או כפי‬ ‫שהוא קרוי “אחר” שיצא‬ ‫לתרבות רעה‪.‬‬

‫לאחר שיצא לתרבות רעה יצתה‬ ‫בת קול ואמרה (ירמיהו ג) שובו‬ ‫בנים שובבים ‪ -‬חוץ מ”אחר”‬ ‫(יצאה בת קול שהכריזה שלא‬ ‫יכול לחזור בתשובה)‪ ,‬אמר‪:‬‬ ‫הואיל ואיטריד ההוא גברא‬ ‫מההוא עלמא ליפוק ליתהני‬ ‫בהאי עלמא‪ .‬נפק “אחר”‬ ‫לתרבות רעה‪( .‬אמר‪ :‬הואיל‬ ‫ונטרדתי מהעולם הבא‪ ,‬אלך‬ ‫ואהנה בעולם הזה‪ .‬יצא אחר‬ ‫לתרבות רעה)‪.‬‬ ‫ממשיכה הגמרא במסכת חגיגה‬ ‫(דף ט׳ו ע׳א) שאל “אחר” את‬ ‫רבי מאיר לאחר שיצא לתרבות‬ ‫רעה‪ :‬מאי דכתיב ואיוב כח) “לא‬ ‫יערכנה זהב וזכוכית ותמורתה‬ ‫כלי פז” ‪ -‬אמר לו‪ :‬אלו דברי‬ ‫תורה‪ ,‬שקשין לקנותן ככלי‬ ‫זהב וכלי פז‪ ,‬ונוחין לאבדן ככלי‬ ‫זכוכית‪ - .‬אמר לו‪ :‬רבי עקיבא‬ ‫רבך לא אמר כך‪ ,‬אלא‪ :‬מה‬ ‫כלי זהב וכלי זכוכית‪ ,‬אף על‬ ‫‪4‬‬

‫דברי התעוררות‬

‫פי שנשברו יש להם תקנה ‪-‬‬ ‫אף תלמיד חכם‪ ,‬אף על פי‬ ‫שסרח יש לו תקנה‪ .‬אמר לו‪:‬‬ ‫אף אתה חזור בך! אמר לו‪:‬‬ ‫כבר שמעתי מאחורי הפרגוד‪:‬‬ ‫“שובו בנים שובבים” ‪ -‬חוץ‬ ‫מ”אחר”‪.‬‬ ‫ולכאורה נשאלת השאלה‬ ‫מדוע ״אחר״ לא יכל לחזור‬ ‫בתשובה? מדוע שובו בנים‬ ‫שובבים חוץ מאחר? הרי‬ ‫ידוע כח התשובה שמגיעה‬ ‫עד כיסא הכבוד! כפי שבתוב‬ ‫בגמרא מסכת ראש השנה‬ ‫(דף י׳ז ע׳א) אמר רבי יוחנן‬ ‫גדולה תשובה שמכרעת גזר‬ ‫דינו של אדם‪ .‬ועוד אמר ריש‬ ‫לקיש גדולה תשובה שזדונות‬ ‫נעשות לו כשגגות‪ .‬ואם שב‬ ‫מאהבה‪ -‬זדונות נהפכות לו‬ ‫לזכיות‪.‬‬ ‫וכפי שכתוב תשובה‪,‬תפילה‬ ‫וצדקה מעבירים את רוע‬ ‫הגזירה‪ .‬אם כך מדוע נמנע‬ ‫״מאחר״ לחזור בתשובה?‬ ‫שמעתי תשובה נפלאה לפני‬ ‫כמה שנים מידידי הרב מוזס‬

Don’t Get Stuck in the Mud The Hasidic masters have provided

be able to do Teshuvah”. He continued,

tremendous insights into the process of

“it does not help to remain stuck in the

Teshuvah. In fact, Rav Avraham Yitzchak

quagmire of ‫ סור מרע‬. You will end up

Hakohen Kook described Hasidut as

asking yourself, what’s the difference if I

having adopted Teshuvah as its perma-

sift the mud this way or I sift the mud that

nent character. A particularly powerful

way? It still remains mud. What do they

Hasidic approach to Teshuvah is found in

gain from such thoughts in heaven? In the

the works of the Polish Hasidic masters of

time wasted on such thoughts, one could

the 19 century from the Pshiskha school

have been stringing pearls. One could

of Hasidut.

give back something to the heavens on

high!” 4 The focus on the sins of the past, While many earlier sources encour-

according to the Chiddushei HaRim, de-

aged a person to do Teshuvahh by wal-

flects the person from the primary task at

lowing in despair over their past sinful

hand of serving and obtaining a deeper

actions, Rebbe Simcha Bunim of Pshiskha

relationship with Hashem.

(1765-1827) encouraged one to “get away from evil. Do not think any longer

Both Rebbe Simcha Bunim and

about the bad things that you have done

the Chiddushei HaRim are clear that

until now. Rather, do good, and by doing

Teshuvah must be done with a posi-

good the evil will automatically be an-

tive mindset. The comforting lessons of

nulled.”

hope and striving towards perfecting

one’s actions are also key aspects of This idea is further developed by Rabbi

the modern day positive psychology

Yitzchak Meir Alter (1799-1866), a dis-

movement. Instead of being fixated on

ciple of Rebbe Simcha Bunim and the first

problems, focus instead on how to make

Rebbe of the Ger Hasidic dynasty. Rabbi

life worth living by focusing on the posi-

Alter, also known by his commentary on

tive aspects. Spending time on the viduy

the Gemara titled “Chiddushei HaRim,”

prayers over Elul and the Yomim Noraim,

wrote that “if a person sins and does

making it personal and taking it seriously

a terrible thing...and thinks about this

are essential for proper Teshuvah, but let

mistake and this is where his mind is, and

us remember to internalize the lessons

he focuses on it with all of his soul, then

above and not become despondent as

he is “‫ ” בתוך הרע‬and will definitely not

we review our past actions. Let us heed

‫דברי התעוררות‬

the advice of the Chidushei HaRim that “if you’ve done a bundle of aveirot, do a corresponding bundle of mitzvot,” and uplift our hearts and actions positively in the coming year.

Shemonah Kevatsim 5:62

Pronounced “Peshischa,” the town is

approximately 100 km southwest of Warsaw. It was home to the “Yid Hakadosh” (1766-

AUTHOR: Rabbi Aaron Katz ‘02 Rabbi Aaron Katz ‘02, is a corporate lawyer working in the Tel Aviv office of Greenberg Traurig. He studied at Yeshivat Kerem B’Yavneh

1813), a disciple of the Chozeh from Lublin

and RIETS. Aaron currently lives with his wife

and the teacher of Rebbe Simcha Bunim.

and family in Ramat Bet Shemesh.

Kol Simcha, Parshas Chukas

Chiddushei HaRim, Aseires Yemei

Tshuvah, 261

‫דברי התעוררות‬

‫ שובו אלי ואשובה אליכם‬- The Journey of Return The term Teshuva is a term used regu-

en, G-d is realistic and created us with a

larly around the time of Elul and the High

Yetzer Hara, therefore, He created Teshuva.

Holidays which reminds us to repent over

But Is it possible that G-d created Teshuva

our sins and strengthen our observance of

only for the sinners? Can it be that Teshuva

Torah and mitzvot.

is only an act to engage in post sinning?

The idea of Teshuva is found in the Torah and is debated amongst the commentaries

The Talmud in Pesachim (54b) states

observing Torah and mitzvot. The source for

‫שבעה דברים נבראו קודם שנברא העולם‬ ‫ואלו הן תורה ותשובה וגן עדן וכו’ תשובה‬ ‫ ב) בטרם הרים יולדו‬,‫דכתיב (תהלים צ‬ ‫ ג) תשב אנוש עד דכא‬,‫וכתיב (תהלים צ‬ ‫ותאמר שובו בני אדם‬

Teshuva in the Torah is found in Devarim 30;2

The Talmud is teaching us that Teshuva

whether or not it is counted as one of the mitzvot. Although it is important to note that seemingly Teshuva is not directly related to

‫ְׁש ַמ ְע ָ ּ֣ת ְבקֹ ֔לֹו ּכְ ֛ ֹכל‬ ָ ‫ֹלהיָך֙ ו‬ ֶ֙ ֱ‫ְׁש ְב ֞ ָּת עַ ד־יְהוָ ֤ה א‬ ַ ‫ו‬ ‫אֲ ֶׁשר־אָ נ ִ ֹ֥כי ְמצַ ּוְ ָך֖ הַ ּי֑ ֹום אַ ָ ּ֣תה ּובָ ֶ֔ניָך ְּבכָל־‬ ‫ּובכָל־נ ְַפ ֶ ֽׁשָך׃‬ ְ ֖‫ְלבָ ְבָך‬

preceded the creation of the universe.

And you return to the L-RD your G-d,

selves from G-d.

and you and your children heed His com-

Meaning, one can immerse himself in the depths of teshuva without distancing themThe Torah tells us, that the returning is to

mand with all your heart and soul, just as I

G-d and not necessarily to observing the

enjoin upon you this day,

Mitzvot. In order to return to G-d, there

It would seem that the simple idea behind Teshuva is, when one sins he is in essence distancing himself from G-d and the act of Teshuva is returning back to the pre sin state. The issue becomes when

are two things that need to be established. 1. That an individual’s existence is completely dependent on G-d. 2. That one actually wants to be as close to G-d as one possibly can.

we are not really sure how to gauge the

Many people even those who are very

spiritual state that we were in before the

stringent when it comes to Torah and Mitz-

sin, in order to return to that state. All in all,

vot, have a hard time actually living life

Teshuva seems to be vague and individual-

having this idea constantly on their mind.

ized which makes it difficult and distant. What makes things even more perplexing

The biggest challenge of “returning” to a close place to G-d seems to be the feeling of

is that it seems Teshuva is dependent on sin.

“I have never really been there”. Therefore,

Meaning, in order for one to properly do

when one thinks of the concept of Teshuva

teshuva he or she must sin beforehand. Giv-

they are tormented with the inner conflict

‫דברי התעוררות‬

and contradiction that it brings about. Based on the teachings of Rav Adin Shteinzalts and Rav Uri Sherki it seems

about in this world. Ultimately, finding your path in this world is the idea of returning. Every human being has a spark of

that there is deeper method of Teshuva that

godliness inside of him and we are trying

is both broader and more intimate at the

to connect to that aspect of ourselves.

same time. This method of Teshuva has to

Disconnecting myself from G-D by sinning

do with the equation of 1+1. There are a

and straying from His ways is essentially

number of solutions to this problem. The

distancing myself from myself. The object of

mathematical and superficial solution is, as

teshuva is to find myself, find the G-dliness

we all know; 1+1=2. This solution is super-

inside of me, and connect the two turn-

ficial, since we were TWO entities before

ing it into three. My own worldly self, the

we came together so why come together at

G-dliness inside of me, and G-d, ultimately

all. The romantics say the solution is 1+1=1.

bringing the journey to a complete circle.

This solution can be very dangerous. The

Rosh Hashana is the beginning of the

meaning of this is that we both lose our

creation. The world returns back to its

own identity and become one new entity.

source as if it was created anew - A fresh

The danger here is that we are still two

start. So too, us as human beings have the

individuals and by becoming one we are

opportunity to return and find our source,

essentially getting rid of those two entities.

dismiss all the distractions and find my true

The true solution to this equation is 1+1=3.

self. May we all merit a complete return!

The individuals remain rather now there is a third entity joining the two. When a couple gets married they stand under the Chuppah which signifies the third entity that transcends the two individuals. Once an individual establishes within himself that his sole purpose in life is to connect to G-d, He enters the world of this equation. Teshuva is about returning to one’s self - Looking inside and trying to figure out what am I essentially all about? Not to be mistaken with what I feel about the world, or how I want to rebel. Rather, what is my true self and how do I bring that

AUTHOR: Rabbi Eli Skaist Rabbi Eli Skaist is a 9th grade Rebbi, is an accomplished guitar player and proudly learned in the Mir Yeshiva and served in the IDF. Rabbi Skaist is the current shaliach of Bnei Akiva in the Valley.

‫דברי התעוררות‬

Teshuvah: Caught in Between The ‫ גמרא‬in :‫ ראש השנה טז‬states

Why does the ‫ רמב׳׳ם‬teach us that it

that on ‫ ראש השנה‬three books are

is specifically ‫ תשובה‬that must be done

opened - one for the ‫רשע‬, the wicked,

for the ‫ בינוני‬to be inscribed for life?

which ‫ רש׳׳י‬defines as someone pos-

Wouldn’t any ‫ מצוה‬push him over the

sessing more sins than ‫מצוות‬, one for

threshold to be inscribed for life?

the ‫צדיק‬, the righteous, someone that has more ‫ מצוות‬than sins and one for

We need to examine what it means

the ‫בינוניים‬, the people seemingly in

that one is inscribed for life if he pos-

the middle that have equal ‫ מצוות‬and

sesses more merits or inscribed for

sins. The first two books are signed and

death if his sins outweigh his merits.

sealed immediately on ‫ראש השנה‬. The

To view whether someone is a ‫ צדיק‬or

last book, the one for the ‫בינוניים‬, stays

a ‫ רשע‬based purely on a quantitative

opened until ‫כיפור יום‬. If ‫ ׳׳זכו׳׳‬they

or qualitative amount of merits vs. sins

merit, they are inscribed for life and

seems not to make sense for two rea-

if ‫ ׳׳לא זכו׳׳‬they do not merit, they are

sons. One is that a person throughout

inscribed for death. The basic under-

the year has spiritual ups and downs

standing of this ‫ גמרא‬is that the ‫בינוני‬

based on a myriad of variables in his

is held off being judged upon until

life. If a person is experiencing a spiri-

‫יום כיפור‬. At that time it is determined

tual low based on life circumstances,

whether he has more merits than sins

does it make sense that he should au-

and is inscribed for life or more sins

tomatically be viewed in the eyes of ‫ה׳‬

than merits and is inscribed for death.

as a ‫ רשע‬and inscribed for death? And if it would be viewed numerically on

The ‫ג‬:‫ רמב׳׳ם הלכות תשובה ג‬states

either a quantitative or qualitative level

that the ‫ בינוני‬specifically needs to

how many people would be considered

repent, do ‫תשובה‬, in order to be

‫בינונים‬, possessing equal ‫ מצוות‬and

inscribed for life. This seems to be dif-

sins? Perhaps one in a million! Howev-

ferent than the basic understanding of

er, by looking at the ‫ מחזור‬we see that

the ‫גמרא‬, which indicates that the ‫בינוני‬

the ‫ תפילות‬were set up that all of us are

needs only to have more merits than

signed and sealed on ‫יום כיפור‬.

sins come ‫יום כיפור‬.

Clearly each one of us is viewed as a ‫בינוני‬. There must be another way of

‫דברי התעוררות‬

calculating who is ‫ ׳׳זכו׳׳‬and who is ‫ ׳׳לא זכו׳׳‬other than a numerical accounting of ones merits vs. their sins. Based on an idea from Rav Yitzchak Hutner zt’’l we can understand why most of ‫ כלל ישראל‬are considered in the ‫ בינוני‬status and why the ‫ רמב׳׳ם‬says that you must do ‫ תשובה‬during this time as opposed to having any ‫ מצוה‬to work in your favor.

AUTHOR: Rabbi Dov Rosenbluth Rabbi Dov Rosenbluth is the 11th grade Advanced Gemera Track Rebbe and the Director of Guidance. He has Smicha from

In fact we are not viewed through the eyes of a scale weighing numerically

Yeshiva Chofetz Chaim and is a licensed Marriage and Family Therapist.

quantitatively or qualitatively our mitzvot vs. our sins. We are being judged on our relationship with good and bad. Good consisting of ‫ תורה ומצוות‬and our overall connection with ‫ ה׳‬and bad being anything that detracts from that. In this light, we can understand why we are all viewed as ‫ בינוניים‬and why the ‫ רמב׳׳ם‬says that ‫ תשובה‬is what is needed. Each person in this world finds himself with the internal struggle be tween his ‫ עבודת ה׳‬and what detracts from it. Only ‫ תשובה‬which involves contemplation and commitment can have that profound effect of strengthening his connection to good and his relationship with ‫ה׳‬. May we all merit to be inscribed in the ‫ספר החיים‬, the Book of Life. ‫ דברי התעוררות‬10

The Days of Tishrei I was always taught that throughout

prayer is reduced even further as we

life we are in a constant dialogue with

refrain from all physical pleasures. The

Hashem. Tefilla and the performance of

Rabbis list five such restrictions: We

Mizvot are modalities for us to commu-

are to abstain from eating, drinking,

nicate with Him. The study of Torah and

washing or anointing the body, wearing

its contemplation are ways that G-d,

leather shoes, and marital relations. On

keveyachol, speaks to us. When we

Yom Kippur, we pray to G-d with our

pray, we speak to G-d. When we study

physical selves.

Torah, G-d speaks to us. On Sukkot, our supplication for susBefore the High Holy Days, we

tenance continues and the modality for

lengthen our prayer service through

our prayer is reduced even further. We

the recitation of selichot, penitence,

are commanded to take daled minim,

as a yearning for G-d to listen to our

four species. Chazal teach us that the

pleas. We scream out to Hashem the

lulav represents our spine, the hadassim

13 Attributes of Mercy, which G-d

and aravot represent our lips and eyes,

revealed to Moshe at Har Sinai as the

and the etrog represents our heart; the

key to forgiveness. Yet, as Rosh Ha-

four species model the basic skeleton

shana approaches we become fraught

of a person. When we hold our daled

and anxious because the additional

minim together, we are in fact looking at

prayers do not seem to adequately

ourselves in the mirror, and have an out

capture our feelings and words are no

of body experience. On Sukkot we can

longer meaningful. Our longings and

no longer pray to G-d with our physi-

desires can now only be expressed

cal body, but rather take hold of our

by a simple cry, the cry of the Shofar.

external selves and shake it beseeching

As the gemara in Rosh Hashana (33b)

Hashem for salvation, “Ana Hashem

explains, the one hundred blasts of the

Hoshia-na.”

shofar are based on the one hundred cries of the mother of Sisera. As Yom

Finally, after all of our attempts to

Kippur, the Day of Judgment, arrives

desperately communicate with G-d, we

we become more desperate and frantic

arrive at Simchat Torah. On Simchat

and a cry is no longer sufficient. Our

Torah, we remove the Sifrei Torah from

11 ‫דברי התעוררות‬

the Aron and provide every individual with the chance to have his own aliya. We offer each person the opportunity to learn from the Torah, to study it and to contemplate it. Indeed, we have arrived at the moment when G-d answers us back.

AUTHOR: Rabbi Sandy Shulkes Rabbi Sandy Shulkes is a 9th grade Rebbe at YULA Boys and oversees 9th grade student activities, clubs, and Chesed.

‫ דברי התעוררות‬12

Symbolism of the Shofar What is the significance of blowing

on our day of judgement. While these

the shofar on Rosh Hashanah? The most

interpretations offer invaluable evidence

prevalent explanation indicates that the

toward the meaning of the shofar, they

shofar is a symbol of spiritual awakening

neglect a pivotal concept that inherently

which will show us the path towards re-

illustrates the importance of the shofar to

pentance and renewed faith in Hashem

our nation’s new year.

as the New Year approaches. However, Rosh Hashanah is full of traditions and

The Mishna Rosh Hashanah explains 5

mitzvot, and the shofar is blown in

that: if one glues fragments of shofarot

advance of Rosh Hashanah throughout

together into one complete whole, the

the entire month of Elul. What makes the

shofar is passul and considered invalid.

blowing of the shofar on Rosh Hashanah

Rashi reasons 6 that such a shofar is

such a special and spiritual occurrence?

considered two separate shofarot. The Gemara elaborates on this Mishna 7 to clarify that one who heard just an echo

The answer begins within the text of the Torah. In Sefer Vayikra , Hashem in-

of the shofar blasts did not fulfill the

structs Moshe for the first time regarding

mitzvah. This point is driven home by

Rosh Hashanah, describing the holiday

the Ramban who advocates 8 that even

as a “sacred occasion commemorated

the sound of a broken shofar counts

with loud blasts.” By centralizing His

only as an echo and does not contribute

initial description of Rosh Hashanah

towards the fulfillment of the mitzvah.

around the shofar, Hashem demonstrates The notion that shofar blasts must be

the integral role of the shofar to the holiday. This description prompted many

heard clearly from a complete and fully

Meforshim to propose their unique views

formed shofar connotes a remarkable

regarding the meaning of the shofar.

comparison between the shofar and the

Rashi suggests that: it serves to remind

Jewish people. As Jews, we must strive to

us of Akeidat Yitzchak. Sforno proposes

maintain a united stance toward fulfilling

that: it is a sign of respect towards

the will of Hashem. On Rosh Hasha-

Hashem, our King, while Chizkuni main-

nah our actions are closely examined

tains that the shofar is meant to bring

by Hashem. While alone we can only

ourselves to favorable consideration

create an echo, together as a nation we

13 ‫דברי התעוררות‬

may cry out to Hashem and advocate success for the entire Jewish people. Instead of piecing together “fragments” of individual prayer, we must call out to Hashem with one full and unbroken voice. Each New Year comes with a new chance to ascend not only as a person, but as a people. Just as the shofar is one

AUTHOR: Benjamin Simon ‘20

complete whole, we as Jews must come

Benjamin Simon ‘20 is the Editor in

together on Rosh Hashanah. Collective-

prestigious Polymatheus publication,

Chief and Head Designer of YULA’s

ly, through the shofar’s illustrative blasts,

which has recently received the Gold

we can achieve a heightened sense of

Press Association.

Crown award from Columbia Scholastic

spiritual unity.

‫כד‬:‫ויקרא כ״ג‬

‫א‬:‫כד‬:‫רש”י על ויקרא כ״ג‬

‫א‬:‫כד‬:‫ספורנו על ויקרא כ״ג‬

‫א‬:‫כד‬:‫ ויקרא כ״ג‬,‫חזקוני‬

‫ו‬:‫משנה ראש השנה ג‬

‫ב‬:‫י״ח‬:‫רש”י על ראש השנה כ״ז א‬

‫מסכת ראש השנה כ״ז ב‬

‫ג‬:‫חידושי רמב”ן על ראש השנה כ״ז א‬

‫ דברי התעוררות‬14

‫ואימה אחרת בהכירו כי השם הוא המלך היחידי‬ ‫שבעולם‪.‬‬ ‫דוד המלך אמר בתהלים‪ -‬אשרי אדם מפחד‬ ‫תמיד‪ -‬ואמרו חז”ל ההוא בדברי תורה כתיב‪-‬‬ ‫דהיינו אם מפחד מהשם ומקיים תורתו כעבד‬ ‫נאמן‪ -‬זהו האושר הגדול ביותר‪ -‬כי אז בוטח‬ ‫בהשם ואין צריך לדאוג או לפחד מדברים‬ ‫אחרים‪.‬‬ ‫ולכן אנו מתפללים בראש השנה‪ -‬ובכן תן פחדך‬ ‫על ישראל עמך ועל ירושלים עירך‪ -‬כי אנו‬ ‫מתפללים על יראת השם ולהיות מפחדים לפניו‬ ‫מיראת מלכותו‪ ,‬ואנו משתדלים להכניס יראה‬ ‫זו בלבנו על ידי תקיעת שופר שיש לו הכח של‬ ‫יראה‪ -‬היתקע שופר בעיר ועם לא יחרדו‪.‬‬ ‫הרמב”ם פוסק שמצות שופר היא השמיעה ולא‬ ‫התקיעה ולכן הברכה היא לשמוע קול שופר‪.‬‬ ‫ואולי הטעם דהמצוה היא בשמיעה משום‬ ‫דשמיעה היא החוש שבו מתארים קבלת עול‬ ‫מלכות שמים‪ -‬שמע ישראל השם אלקינו השם‬ ‫אחד‪ -‬שהוא המצוה של קבלת עול מלכות שמים‬ ‫ונאמר בלשון שמיעה‪ .‬שמיעה היא המדריגה‬ ‫של העבד הנאמן לאדונו כי הוא מראה עבדותו‬ ‫וביטולו לרצון אדונו על ידי שמיעה אל צווי ורצון‬ ‫אדונו ולבטל רצון עצמו לרצון אדונו‪.‬‬ ‫והנה יש עוד כסוי בראש השנה כמו שכתוב‬ ‫בפסוק‪ -‬תקעו בחדש שופר בכסה ליום חגנו‪.‬‬ ‫השפת אמת מבאר כי ראש השנה הוא במהותו‬ ‫יום הדין כי על ידי הדין מתגלה מלכות השם‬ ‫ומכירים מלכותו‪ .‬אך ראש השנה הוא גם כן “יום‬ ‫חגנו” כי לבני ישראל הוא יום שמחה כמו שאר‬ ‫החגים כי אנו שמחים שלטובתנו נתן לנו הקדוש‬ ‫ברוך הוא ימי תשובה ומשפט בכל שנה כדי‬ ‫לנקות עצמנו מחטא ולהתחדש בשנה החדשה‪.‬‬ ‫אך החג והשמחה של ראש השנה מכוסה תחת‬ ‫הכסוי של יום הדין כי השמחה צריך להיות יותר‬ ‫בהסתר ויותר פנימי משאר ימים טובים מחמת‬ ‫יום הדין‪.‬‬ ‫ולכן אמרו חז”ל שאין אומרים הלל בראש השנה‬

‫כי ספרי חיים ומתים פתוחים לפניו ואם כן‬ ‫האיך אומרים שירה‪ ,‬זהו “בכסה ליום חגנו”‬ ‫לפי השפת אמת‪.‬‬ ‫ונראה להוסיף עוד נקודה כי עצם השמחה‬ ‫בראש השנה בא מיום הדין שבו אנו מקבלים‬ ‫מלכות השם ויראים מלפניו‪ ,‬כי במה שאנו‬ ‫ממליכים השם עלינו ויראים לפניו בדין‪ ,‬אנו‬ ‫מבטלים מעצמנו כל שאר פחדים ויראות‪ ,‬ואנו‬ ‫בוטחים בהשם‪ ,‬בזה‬ ‫יש שמחה פנימית גדולה שעל ידי ה”וכן תן‬ ‫פחדך על ישראל עמך” שוב אין אנו מפחדים‬ ‫מכל רוחות רעות שבעולם‪ .‬ולכן ראש השנה‬ ‫נקרא “בכסה ליום חגנו” כי ביחד עם היראה‬ ‫ו”הנורא” של יום הדין יש גם כן חג ושמחה‬ ‫שהוא מחמת קבלת‬ ‫מלכות השם על כל העולם שאנו מקבלים‬ ‫בראש השנה‪.‬‬ ‫אלו הם השני “כסויים” של היום טוב של‬ ‫“בכסה ליום חגנו”‪ -‬המנהג של כסוי השופר וגם‬ ‫כסוי שמחת החג מחמת הדין של ראש השנה‪.‬‬

‫‪AUTHOR: Rabbi Nachum Sauer‬‬ ‫‪Rabbi Nachum Sauer has been a Rebbe in‬‬ ‫‪YULA since 1979. He is currently the 12th‬‬ ‫‪grade Advanced Gemear Track Rebbe. He‬‬ ‫‪also serves as a Dayan on the Beis Din of‬‬ ‫‪the Rabbinical Council of California.‬‬

‫דברי התעוררות ‪15‬‬

‫שני כסויים ‪-‬בכסה ליום חגנו‪-‬ראש השנה‬ ‫תקיעת שופר היא המצוה המרכזית של ראש‬ ‫השנה‪ .‬חז”ל אומרים במסכת ראש השנה‪-‬אמרו‬ ‫לפני מלכיות זכרונות ושופרות‪ ,‬מלכיות כדי‬ ‫שתמליכוני עליכם‪-‬ובמה בשופר‪ .‬בתקיעת שופר‬ ‫אנו ממליכים השם על כל העולם ועל עצמנו‪-‬‬ ‫וזהו ‪,‬התמליכוני עליכם‪ ,‬שכל אחד ואחד יקבל‬ ‫על עצמו עול מלכות שמים‪.‬‬ ‫רב שמעון שוואב זצ״ל מסביר האיך השופר‬ ‫מעורר האדם לקבלת עול מלכות שמים‬ ‫אמיתית‪ .‬הרי חז”ל אמרו שהשופר הוא זכר‬ ‫לאילו של יצחק‪ ,‬וצריך להבין הלא הקרן של‬ ‫איל הוא אבר שאין הנשמה תלויה בו כלל‪,‬ועל‬ ‫מה ירמוז קרנו של איל לעורר את לבנו לקבלת‬ ‫מלכות השם? ותירץ רב שוואב שכתוב בעקידה‬ ‫וירא והנה איל אחר נאחז בסבך בקרניו‪ ,‬לפי‬ ‫פשוטו של מקרא ניסה האיל לברוח אבל קרניו‬ ‫נאחזו בסבך ונמנע ממנו להמלט‪ .‬ענין זה‬ ‫מלמדנו כלל גדול‪ -‬שאי אפשר לברוח מהקדוש‬ ‫ברוך הוא ולהסיח דעתו מהשם כי זוכר כל‬ ‫הנשכחות הוא והוא מלך כל העולם ולית אתר‬ ‫דפנוי מיניה ולכן תוקעין דוקא בשופר של איל‬ ‫בראש השנה כי על ידי זה מכריז שהשם הוא‬ ‫מלך על כל העולם ואי אפשר לברוח ממלכותו‪.‬‬ ‫את מהות קבלת מלכות שמים אנו רואים‬ ‫מפרשת העקידה‪ .‬והנה יש מנהג מוזר מאד‬ ‫בראש השנה שמצניעים השופר מזמן שבאים‬ ‫לקיים מצות התקיעות עד אחר הברכה על‬ ‫השופר‪ ,‬וזה בניגוד לשאר מצוות שמגלים אותם‬ ‫לפני שמברכים עליהם‪ ,‬וצריך עיון מה טעם‬ ‫למנהג זה?‬ ‫מסבירים רבותינו שהסיבה היא שכשבא‬ ‫אברהם אבינו לשחוט את יצחק בנו על גבי‬ ‫המזבח היה בלבו חשש שמא ירצה השטן‬ ‫למנוע את קיום המצוה וישליך בו אבן כדי‬ ‫לעשותו בעל מום ויפסול אותו לקרבן‪ .‬מה עשה‬ ‫אברהם? כיסה את יצחק כדי שלא תשלוט בו‬ ‫עין הרע‪ ,‬וכדי להזכיר הזכות הנורא הזה גם אנו‬ ‫‪ 16‬דברי התעוררות‬

‫מכסים את השופר‪ ,‬שכל עניינו הוא הזכרת‬ ‫עקידת יצחק‪.‬‬ ‫עד כדי כך היה הרצון של אברהם לקיים צווי‬ ‫השם! זה נורא! היכן שמענו מקרה שאבא‬ ‫מכסה ומעלים בנו במטרה אחת ויחידה‪-‬‬ ‫להביאו לשחיטה‪ .‬אין זה כי אםשא ברהם‬ ‫קבל עליו מלכות השם בכל נפשו ובכל לבבו‪,‬‬ ‫ולכן היה חושש שמא לא יוכל לקיים צווי‬ ‫מלך מלכי המלכים‪ .‬ולכן בסוף העקידה ירד‬ ‫מלאך ואמר עתה ידעתי כי ירא אלקים אתה‬ ‫– שאברהם הראה שהוא עבד למלך הרוצה‬ ‫לקיים רצון אדונו בכל פרטיו‪ ,‬ואם כן בתקיעת‬ ‫שופר אנו מכריזים מלכות השם ושאנו עבדים‬ ‫למלך השם‪.‬‬ ‫אך לכאורה נראה כי יש סתירה מיניה וביה‬ ‫בתקיעת שופר‪-‬כי השופר הוא כלי של‬ ‫חירות כי תוקעים בשופר ביובל כדי לשחרר‬ ‫העבדים‪ ,‬ובאמת יש גזירה שוה בין שופר‬ ‫של ראש השנה לשופר של יובל‪ ,‬ואם כן יש‬ ‫סתירה בסמל של שופר‪ -‬מצד אחד תקיעת‬ ‫שופר מסמל עבדות להקדוש ברוך הוא‪,‬‬ ‫אך מצד שני תקיעת שופר מסמל חירות‬ ‫מעבדות‪.‬‬ ‫באמת אין סתירה‪-‬שופר הוא כלי של חירות‬ ‫כמו שכתוב ביובל‪ -‬וקראתם דרור בארץ‬ ‫לכל יושביה‪ -‬אך דוקא מפני שבשופר האדם‬ ‫מקבל מלכות שמים ונעשה עבד להשם‪,‬‬ ‫על ידי זה הוא נעשה בן חורין אמיתי מכל‬ ‫שאר מיני עבדות‪ ,‬כפי שאמרו חז”ל –אין‬ ‫לך בן חורין אלא מי שעוסק בתורה‪ -‬דהיינו‬ ‫חירות משעבוד לתאוות וליצר הרע ולדברים‬ ‫המפחידים אותו‪.‬‬ ‫אם מקבלים מלכות שמים על ידי תקיעת‬ ‫שופר ונעשים עבדי השם היראים ממלך‬ ‫מלכי המלכים‪ -‬יראה זו מבטלת כל שאר‬ ‫יראות ופחדים‪ ,‬והוא משוחרר מכל פחד‬

Rosh Hashana: The Balance Between Simcha & Yirah Throughout the year we balance two

to suggest two extremes, in fact recom-

apparently contradictory states in our

mend a balanced middle ground. Sefer

service of Hashem: simcha, happiness,

Chasidim (68) explains: “If a person

and yirah, reverence. These two states

is very happy, he should remember his

of worship are clear in Tehillim, which

mortality––this is ‘in reverence.’ If he is

tells us both to “serve Hashem in happi-

sad, he should gladden his heart with

ness” (100:2) and to “serve Hashem in

words of Torah, as it is written (Tehillim

reverence” (2:11). Our holidays reflect

19:9): ‘The ordinances of Hashem are

this dichotomy: Sukkot, Pesach, and

upright; they gladden the heart.’ ” In

Shavuot are holidays of pure joy, filled

other words, the extremes of simcha

with eating, drinking, and fun; Yom Kip-

and yirah as expressed in Tehillim and

pur is a day of reverence, with fasting,

through our holidays are only meant to

introspection, and teshuva. These days

check each other and to bring us back

are simple, black and white: the Sha-

to a balanced state.

losh Regalim are simcha; Yom Kippur is yirah. End of story.

Such a balance is easier said than done, though. And however important it

Rosh Hashana is more complicated.

is to live temporarily in the extremes of

Like most of our holidays, we are com-

simcha or yirah for the purpose of cel-

manded to eat and drink. Yet we also

ebrating the chagim or Yom Kippur, it is

understand that on Rosh Hashana it

much more crucial to understand how

is determined “who will live and who

to find balance, because it is the ideal

will die … who will find peace and

balance, not the ideal extremes, that we

who will be pursued,” as the Unetaneh

need on a daily basis.

Tokef prayer goes. With such extremes present in the same day, Rosh Hashana

Rosh Hashana shows us that bal-

proves that simcha and yirah can in fact

ance. The extremes of both sides are cut

exist simultaneously, and it provides a

out. We do not say Hallel, for “could

template for the balance that must exist

the King sit on the throne of judgment

in our daily lives.

… and Yisrael recite [Hallel]?” (Rosh Hashana 32b). Still, we do not fast

The pesukim in Tehillim, which seem

17 ‫דברי התעוררות‬

because, unlike Yom Kippur, we do not

try to achieve a once -a-year state of

balance between simcha and yirah,

pure reverence. The solemnity of the

Tehillim tells us, look at when we make

day tempers our joy, yet, even when we

the teruah sound: Rosh Hashana.

are sad, we remember to also “serve Hashem with happiness.” And because our actions on Rosh Hashana have a profound impact on our year at large (this is why we eat the simanim), we hope this balance will carry through for the next year. The Peninei Halacha (Yamim Noraim 4:1) notes that even the sounds of the shofar demonstrate Rosh Hashana’s balance: with the chatzotzrot, trumpets, tekiah was blown

AUTHOR: Yonah Berenson ‘20

on holidays and teruah before going

Yonah Berenson ‘20 serves as Editor in

to war or moving the camp. On Rosh

Chief on the Panther Post, member of the

Hashana, we combine these sounds; we

in 3rd place nationally in the YU Bekiyut

combine the joy of a holiday with the

Model UN team, and most recently finished Competition.

fear, discomfort, and apprehension that accompany battle and moving. Even in Tehillim, there is a hint that Rosh Hashana is specifically designed to symbolize the ideal balance between simcha and yirah. Hashem tells David that he can “smash [teroem]” the other kings (2:9), leading David to recommend that the kings “serve Hashem in reverence.” The word for smash comes from the same root as the word teruah. Later on in Tehillim, the entire earth is told to “raise a shout [hariu] for Hashem” (100:1) before being told to “serve Hashem in happiness.” The same root occurs here. To achieve the ‫ דברי התעוררות‬18

“When Israel was a child, then I loved him…” (Hoseah 11:1) The Midrash Rabbah in the beginning

people for the most part have limited life

of Parshat Shoftim describes in a par-

experiences and because of this they are

able the great love and bond between

generally not jaded nor are they firm in

Hashem and the Jewish People. The

their opinions or set in their ways. They

Midrash tells us that Hashem has one

are constantly seeking the truth, trying

nation that is more beloved than all

to make sense out of a very confusing

others – the Jewish People, as the Navi

and puzzling world. In a deeper sense,

says: “When Israel was a child, then I

it is precisely this youthful innocence and

loved him…” The Midrash continues to

naivety that is in essence the definition

tell us that Hashem has one possession

and profounder meaning of humility.

more beloved than all others – Justice,

This removal of the “I” or any ego, as

as the Navi says: “For I am Hashem,

exemplified by the youthful innocence

Who loves Justice…” Hashem says: “Let

of “When Israel was a child…” when

me give My most beloved possession to

making decisions and passing judgment

My most beloved people…”

is the extent of humility that is necessary in order to best achieve and realize the

My Rosh Yeshiva, Rav Chaim Yaakov Goldvicht zt”l, points out that it was with

second verse, “For I am Hashem, Who loves Justice…”

great thought and care that our Rabbis chose the verse “When Israel was a

The overarching theme of Rosh Ha-

child, then I loved him…” to emphasize

shanah is Malchut, Hashem’s Kingship.

to us the great love between Hashem

There are various insertions, changes

and the Jewish People. It is also this very

and references to this in the Amidah. For

same verse describing the youthfulness

example, we pray that “You Hashem

of the Jewish People, which is the reason

will, reign alone over all Your works...”

they are forever connected to Justice.

and we change the third blessing of

The Rosh Yeshiva zt”l explains that the

the Amidah to “Hamelech ha’kadosh”,

fundamental middah, character trait,

“the holy King”. We can understand

that is necessary in order to attain true

just how central this theme is to the High

justice is the middah of humility. Young

Holidays, by the fact that halachically, if

19 ‫דברי התעוררות‬

one erred and did not insert “Hamelech ha’kadosh” in the third blessing one is required to repeat the entire Amidah. Rav Dessler zt”l writes that the High Holidays are a time that one must eliminate all ego and personal interests in order to properly accept upon oneself Hashem’s judgment and kingship. How are we able best to accomplish this task?

AUTHOR: Rabbi Joseph Schreiber

If we remember the lesson of “When

Rabbi Joseph Schreiber is currently the

Israel was a child, then I loved him…”,

been involved in Jewish education in Los

if we exhibit a sense of youthfulness,

Angeles for over forty years.

Principal at YULA Boys High School and has

innocence and humility we will be able to proclaim: “Hashem, the God of Israel, is King, and his Kingship rules over everything”.

‫ דברי התעוררות‬20

Teshuva Shleimah We spend a lot of time during the tefilot

Machzor “So high does Judaism set the

of Rosh Hashanah and Yom Kippur focus-

bar that it is inevitable that we should

ing on the idea of teshuvah (repentance).

fall short time and again. Which means

During the days between Rosh Hashanah

that forgiveness was written into the

and Yom Kippur, known as the

script from the beginning. … Judaism is a

‫ עשרת ימי תשובה‬we daven in Avinu Malkeinu

religion, the world’s first, of forgiveness.”.

‫אבינו מלכנו החזירנו בתשובה שלמה לפניך‬,

Hashem made all of the ‫ מצות‬with the

asking Hashem to bring us back to Him in

knowledge that we would need to ask

complete teshuva. What does ‫תשובה שלמה‬,

for forgiveness and that is the purpose of

complete teshuva mean? And, why are

Rosh Hashanah and Yom Kippur, so then

we asking Hashem to return us, isn’t this

why are we asking Hashem’s assistance

something we have to do ourselves?

in this process when it is within our grasp

Rav Kook, provides an explanation for

and is expected of us. Rav Kook explains

what complete teshuva means in his sefer

in his sefer ‫ עולת ראיה‬that before we say

‫מועדי הראיה‬. Rav Kook says that when

‫ וידוי‬, our confession to our sins we say

someone is sick we pray to Hashem to

the tefillah of ‫ אתה יודע רזי עולם‬, a tefil-

give the person a ‫ רפואה שלמה‬, a com-

lah that recognizes that Hashem knows

plete healing, because we are not asking

everything while we only know very little.

that Hashem take care of the patients

We say this prayer to recognize that

external and visible symptoms, rather,

while the job of teshuva is in our hands,

we are asking Hashem to take away the

Hashem knows the root cause of our sins

source of the illness so the patient can

which may be unknown to us and we

recover. Similarly, when we ask Hashem

need His help in order to achieve

to return us in ‫תשובה שלמה‬, complete

‫תשובה שלמה‬.

teshuva, we are not asking Hashem to help with teshuva for specific sins, but we are asking Hashem to stop the root causes and character flaws that lead to our sins. In ‫יא–יד‬:‫ דברים ל‬Hashem says that the instructions or ‫ מצות‬are not far away from us but are in our mouth and heart ‫כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו‬ Hashem tells us that we have the ability to follow the ‫ מצות‬and to do teshuva. As Rabbi Sacks explains in his Yom Kippur 21 ‫דברי התעוררות‬

AUTHOR: Yoni Merkin ’21 Yoni Merkin ’21 is a member of our Robotics and Volleyball teams. He is also an active member of the local Bnei Akiva chapter.

The Two Goats After the death of Nadav and Avihu, the

It says in Leviticus 16:21-22 that

sons of Aharon Hacohen, G-d speaks to

Aharon shall press his both hands on the

Moshe regarding the laws of Yom Kippur, the

goat’s head and shall place all the sins

holiest days of the year. In Leviticus (16:5)

of Bnei Yisrael on its head. Once this is

G-d tells Moshe that Aharon, the Kohen

done, the goat should be sent with a des-

Gadol, shall take two goats for sin offerings,

ignated man, who Rashi says was chosen

and a ram for a burnt offering. Soon after,

on the day before Yom Kippur, and he

G-d explains that Aharon will place two

would take it to the desert. One might ask

lots for the two goats. One lot marked for

how it is possible to place sins, some-

G-d and the other marked for Azazel. The

thing intangible, on the head of a goat?

two goats upon which the lots were placed

The answer to this is understood through

allude to Yaakov and Esav. We find that Esav

the teaching that when a person sins, an

is referred to as “Seir,” which also means a

evil angel is created, and when a person

goat. Regarding Yaakov in Genesis 27:23,

performs a good deed, a good angel is

the Torah says, “His hands were like Esav’s

created. The Alshekh notes that because

hands, goat-like.” Jacob and Esav grew up

the Kohen confesses all the sins of the

together in the womb of their mother Rivka.

nation, all the evil spirits formed through

This teaches us that these two goats must be

sinning were destroyed with the goat as it

alike in every way.

died when thrown off the cliff.

The goat for G-d is compared to Yaakov, as it says in Deuteronomy 32:9, “For G-d’s portion is His people; Yaakov is the group of his inheritance.” Just as the goat for G-d is slaughtered and the blood is sprinkled in the Kodesh Hakadashim, so too the descendants of Yaakov will be placed in the Holy sanctuary of Olam Habah. On the other hand, Esav is compared to the goat for Azazel. The Abarbanel says that just as this goat is sent to the desert to be thrown off a cliff to be removed from the world, so too Esav shall not have a place in the world to come.

AUTHOR: Moshe Fhima ‘19 Moshe Fhima ‘19, is a student leader in the YULA Sefardic Minyan, has a passion for Torah and Culinary, and holds the YULA record for most goals scored in a season.

‫ דברי התעוררות‬22

‫פתח לנו שער בעת נעילת שער‬ “Open the gate for us, at the time that the gate is locked.”

was allowed to stay with him for a while in his cell, asked him, “How

What an unusual request! At just the

do you feel in this awful place?”

right time to lock up, open the gate for

The Rebbe replied, “Does the place

us. Perhaps this means “as you lock one

one is in make a difference? The

door, open another one for us.”

Almighty’s glory fills the earth. He is

R. Avraham Schorr describes a shop1

keeper who locks his store from the inside,

everywhere. Even here, in this awful place.” 3

sealing the metal grate. But there is still hope to reach that man as long as he has

A day of heartfelt prayer, calm and fo-

not left through the back door, from which

cus, ending with a shofar blast is a unique

he normally exits.

opportunity to achieve great things. But

There is always another way. Neilah is

so are more turbulent times. For in any

special. It’s the end of Yom Kippur, and

place that one finds oneself, there are

the way back into the year. But let no per-

opportunities to find a doorway to new

son think that once Yom Kippur ends, his

heights.

opportunity for being connected is over. As a gate is being locked there is another

In Starchowitz, one of the slave labor

chance to connect to Hashem. A day of

camps that Shmuel Yosef Friedenson

inspiration is a wonderful way to connect

was in during the Second World

to spirituality.

War; it happened one day that the German work detail did not show up.

In 1856, Rabbi Avraham Yaakov

One of the other Jews in the camp

Friedman of Sadugura, was arrested,

remembered that it was Simchat

like so many other great Jews over

Torah and amongst themselves they

the years, and thrown in prison. “I

started to sing, in hushed voices, the

am permitted to serve the Almighty

song “Ein Adir K’Hashem, Ein Baruch

undisturbed,” Rabbi Avraham Yaakov

K’ven Amrum, Ein Gedula K’Torah…”

told his visitors, “What difference does it make whether I am here, or

Suddenly the guard burst in and

anywhere else?” His father-in-law,

started yelling at them “What are

Rabbi Aharon Perlow of Karlin, who

you singing? What are you singing?

23 ‫דברי התעוררות‬

Friedenson, what are you singing?”

The “I believe” uttered in a labor camp

Sheepishly he said that it was a Jew-

is but one example of the door that is

ish holiday and they were praying.

open when all others are closed. There

“Are you praying for our downfall?”

is always an opportunity, no matter how

said the guard. “No”, he said, and

many others have vanished. At Neilah,

he started to translate the song for

we ask to find the opportunities present

him: ‘”there is no one as powerful as

even at the times in life when there seems

our G-d, no one is as blessed as Mo-

to be nothing. For G-d always opens one

ses,” and he continued until he got to

gate, as another closes.

the phrase, ‘there are no people as wise as the Jewish People.” At that point the guard interrupted, yelling

Halekach Vihalibuv (Elul Tishrei, p. 231).

on top of his lungs “Friedenson, you

See Sanhedrin 103a where G-d is described

believe that? You believe that? Look

as burrowing a tunnel beneath His Throne of

at your people! Hitler is killing all of

Glory through which King Menashe could return

you, and you believe that you are the smartest people, look at you! Do you believe?” At that point no one had an answer. The silence was palpable. And then, from the back

in repentance. See the comments of Yad Ramah there (s.v. piskah) who explains that this is a parable, and explains it beautifully. See also Toras Chaim, and Margaliyos Hayam there. 3

Men of Distinction, vol.1, p.15; Gateway to

Happiness, p. 247

of the bunk, a young Jew, who was not a religious person, piped up and replied in a strong voice “Ya, Ich glaub” “Yes. I believe.” The bunk fell silent and then each one of them followed suit replying to the guard “Ich glaub” “I believe.” As if in a state of shock the guard stood frozen, staring at all of them and replied “I’m afraid Hitler will never be able to destroy a people like you” and he stormed out of the room.

AUTHOR: Rabbi Elchanan Shoff Rabbi Elchanan Shoff is an 11th grade Rebbe in YULA Boys High School and serves as Rabbi of Beis Knesses of Los Angeles (BKLA) in Pico-Roberston.

‫ דברי התעוררות‬24

Sukkot - Zman Simchataynu Looking at the Yom Tov of Sukkot there

commemorating the Sukkot – tents that

are two questions that we can ask. Firstly,

Hashem sheltered us with, in the Midbar,

by all of the different Yamim Tovim, there

right after we left Mitzrayim in the month

is a reference to the specific nuance of

of Nissan? Why is Sukkot specifically in

that Yom Tov, whether it be within the

the month of Tishrei?

davening or in the kiddush of the meals.

To answer these questions, we must

By Pesach we say ‫זמן חרותינו‬, the time

first understand what the word “simcha”

of redemption. By ‫ שבועות‬we say ‫זמן‬

means. When a word is important to a

‫ מתן תורתינו‬, the time of the giving of the

specific culture, their language will have

Torah. By Sukkot we say ‫זמן שמחתינו‬,

many different nuances to explain that

the time of joy. It’s understandable why

word. For example, in Alaska, the Eskimos

Pesach is the time of redemption, because

have many different terms for the word

that is the time when the ‫רבונו של עולם‬

snow. Each term expresses a different as-

took us out of Mitzrayim. By Shavuot,

pect of the snow and tells them how to go

we received the Torah on Har Sinai, so

about the business of that day. Whether

it makes sense for it to be referred to as

the snow is wet, powdery, or windy, there

‫זמן מתן תורתינו‬. But why on Sukkot do

is a term for each one because snow is

we say ‫ ?זמן שמחתינו‬What special sim-

of the utmost importance in their lives. In

cha do we experience on Sukkot that we

Lashon Hakodesh, we have ten terms for

do not experience on Pesach or Shavuot?

the word simcha:

Is there any greater simcha in the realm

‫ששון שמחה גילה רינה דיצה חדוה‬ ‫אהבה אחוה שלום ורעות‬

of the physical than being freed from bondage after 210 years of ‫עבודת פרך‬-

Each one of these words has a different

hard, crushing labor? Is there any greater

nuance in which we have to appreciate.

simcha in the spiritual realm then receiv-

So what does the word “simcha” mean to

ing the Torah – the source of all ruchniut?

us over here?

Why is it that Sukkot gets this special title of ‫?זמן שמחתינו‬ We can also ask why is Sukkot at

Rav Shimshon Pinkus 1944-2001( ‫)זצ’ל‬ explains, that the ‫ זמן שמחתינו‬of Sukkot is the time to take from our “‫”אוצרות‬

this time of the year, right after the

which is our inner storehouses. On Rosh

‫ ?ימים נוראים‬The ‫טור‬x(1269-1343) in

Hashana, we put all of our energy into

‫ סימן תרכ”ה‬asks: Why is Sukkot not in

being ‫ממליך הקב”ה‬, making HaShem our

the month of Nissan if the Yom Tov is

King and accepting the ‫עול מלכות שמים‬.

25 ‫דברי התעוררות‬

We feel the pride of being created ‫בצלם‬

being redeemed from slavery, but the nu-

‫אלוקים‬, in the image of G-d. On Yom

ance of simcha that we are talking about

Kippur we do teshuva. We have regret on

here is taking something from within you,

all of the sins we’ve done in the past and

and bringing it out into action – ‫מהכח אל‬

we take it upon ourselves that we will not

‫ הפעל‬and this is simcha!

stumble again and we will try our hardest

The Gemara in Sukkah says that the

to serve Hashem. What we are doing

‫ שמחת בית השואבה‬was the ‫ניסוך המים‬

over the Yamim Noraim is building inter-

– the pouring of the water on the ‫מזבח‬.

nally, and storing in our storehouses, our

What is so special about the pouring of the

‫אוצרות‬. We are saying words and making

water on the ‫ ?מזבח‬Rav Shamshon Raphael

commitments that only our actions will

Hirsch 1808-1888( ‫ )זצ’ל‬explains that ‫מים‬

prove. This is what Sukkot is for. A chance

– water, represents growth – ‫צמח‬. When

to prove that everything we have said

you pour water on a seed, a plant comes

over the Yamim Noraim is true and real.

forth from beneath the ground. Growth

On Sukkot we go out of our homes and

brings simcha. Our happiness here is the

live in a ‫דירת עראי‬, a temporary dwell-

growth of what we have internalized over

ing place. We are showing that we have

Rosh Hashana and Yom Kippur, sprouting

complete ‫ ביטחון‬in Hashem, we weren’t

forth into our actions on Sukkot.

“just saying it”. Out in the Succah we are

May we all merit on this upcoming

showing that it’s the ‫ רבונו של עולם‬who’s

chag of Suukot to experience the true

protecting us – the ‫ – צלא דמהומנותא‬the

simcha of these special days.

shade of emunah. And this is what we want. To show the world that Hashem is our Protector, and that He is in control of everything, and that all that we do is ‫לשם שמים‬. Over these seven days of Sukkot, our entire lives and beings are involved in this mitzvah. In fact, Sukkah is one of the only mitzvot that we can do with our entire body: sleeping, eating, talking, living, entertaining, learning etc. This is why Sukkot is specifically called

AUTHOR: Rabbi Shimon Abramczik

‫זמן שמחתינו‬. Of course there is an

Rabbi Shimon Abramczik is currently the Dean of

incredible joy in receiving the Torah, and

as a 12th grade Rebbe.

Students and the Israel Guidance Counselor as well

‫ דברי התעוררות‬26

Why Do We Sit In A Hut? Every day we partake in many mitz-

The Tur, Rav Jacob Ben Asher, (Orach

vot, and we often do not stop to take the

Chaim 625:1) writes that we follow the

time and ask ourselves where does this

opinion of Rebbe Eliezer; our Sukkot

commandment stem from and why are

represent the protective clouds, and

we doing it? When the holiday of Sukkot

when we sit in our Sukkot, we must have

arrives we build our Sukkot, and then

in mind Hashem’s protection. The Bach

for seven days proceed to eat, sleep,

on his commentary on the Tur asks why

and live in our newly built huts. While

the Tur gives a ruling here when the

analyzing the commandment of living in

dispute seems to be regarding the rea-

a Sukkah it seems clear that we continue

soning for our actions. Rebbe Akiva and

the tradition from our ancestors as it is

Rebbe Eliezer agree about what a Suk-

written, “You shall dwell in booths seven

kah looks like, what materials are used,

days; all the citizens of Israel shall dwell

and the measurements that are needed,

in booths; so that your generations will

so why does the Tur, who’s writings are

know that I made the children of Israel to

comprised of the specifics of Jewish

dwell in booths, when I brought them out

code, give a ruling here? The Bach sug-

of the land of Egypt” (Vayikra 23:42-

gests that because the verse states “so

43). However, a dispute takes place in

that your generations…” it is necessary

the Gemarah (Sukkah 11b) regarding

that there be concentration on what

the symbolism of a Sukkah today and

we are doing and why we are doing it.

what it commemorates. Rebbe Akiva

Normally, even if one holds that mitzvot

says that we dwell in a Sukkah seven

require intent, the intent only needs to be

days a year in order to commemorate

on the fact that you are fulfilling a mitz-

when the Jews built huts in the desert as

vah and not on why you are fulfilling the

it says in the verse above. Rebbe Eliezer

mitzvah. Says the Bach, when the Torah

disagrees with Rebbe Akiva and says

states: “so that your generations…” there

that a Sukkah symbolizes the Ananei

is a requirement to focus on the reason-

HaKavod, the protective clouds that

ing for your actions as well. The reason

were representative of Hashem’s protec-

for this is because when we are com-

tion and care for us as he redeemed us

manded to pass something on to future

from Egypt and saved us in the desert.

generations we should not just pass down the Mitzvah with an instruction

27 ‫דברי התעוררות‬

manual, but the deeper meaning behind our actions as well. There are two other places where the Torah says “so that your generations…” by both Tefillin and Tzitzit, two other mitzvot where the reasoning needs to be concentrated on as well. For that reason, the Tur felt he had to decide by the laws of Sukkah who’s reasoning we should follow. It almost seems unnatural for us to do

AUTHOR: Jack Levkowitz ‘17

a Mitzvah and focus on why we are do-

Jack Levkowitz ‘17 is currently studying at

ing it and what it represents. However,

attend University of Pennsylvania in Fall 2019.

Yeshivat Hakotel for a second year and will

this year when we all sit in the Sukkah we should try our best to remember this dispute and appreciate that we are commemorating Hashem’s protection of us when He saved us from Egypt and throughout the desert. Hashem’s protection ultimately led to our receiving of the Torah and a strengthening of our relationship with Him and when we have this in mind hopefully we will be able to appreciate both the mitzvah and Hashem at a greater level.

‫ דברי התעוררות‬28

Taishvu K’ein Taduru – The Kedushah of Consistency One of the major pesukim in the first

bayim”. One lamb in the morning and

perek of Maseches Sukkah is “Taishvu

one in the evening should be brought for

k’ein Taduru” – you should dwell in your

the Karban Tamid. Nu, why this pasuk?

Sukkah like you dwell in your house

Day in and day out the same Tamid is

the rest of the year. This pasuk perhaps

brought, no matter what. This pasuk

forms many of the fundamental Halachot

relays the importance of consistency in a

for Sukkah. Just like you would leave

religious life. Even if you aren’t inspired

your house if you were uncomfortable,

in the moment, you don’t want to do it

so too you should leave your Sukkah if

now, there is a contiguous religious flow

you are uncomfortable. Similarly, with

that should never cease.

one who is sick or mitztaeir (in pain), or travelling or involved in another Mitz-

2) In a similar vein, Rav Twersky

vah. You can actually end up spending a

from YU said the following b’shem Rav

lot of Sukkot not in a Sukkah.

Reuvan Margoliose. The first Tannah mentioned in Shas in Maseches Brachos

And it feels a bit strange. Why ‘k’ein

is Rav Eliezer. The last Tannah to be

taduru’ – ‘like how you usually live’?

mentioned in Shas in Maseches Uktzin is

Sukkah is a mitzvah! It should be taken

… Rav Eliezer. Nu, why does Rav Eliezer

more seriously! Treat it better than your

have this zechut? Sukkah Daf 28a

house!

notes that, amongst other middot, Rav Eliezer was the first to come into the Beit

I would like to bring two examples

Medrish every morning, and he was the

to give us some understanding for an

last to leave at night every night. He was

answer:

consistent. It is one of the hardest things to do, and consequentially is one of the

1) There is a Medrish that claims that

most important.

the most important pasuk in the entire Torah can be found in Parshas Pinchas: “es

To circle back, I would like to claim

hakeves ha’echad ta’aseh baboker v’es

this as the meaning behind “Taishvu

hakeves ha’sheini ta’aseh bein haar-

k’ein Taduru”. We carry around a Lulav

29 ‫דברי התעוררות‬

and Etrog, waving them around. We sit in a strange hut outside. We are doing different, weird things to express, and hopefully uplift, our spirituality. But what does the Torah really say is crucial? Doing what you do every other day, that is the holiest act. That’s real Kedushah. Even though sitting in the Sukkah is externally different, k’ein taduru, don’t change a thing.

AUTHOR: Moshe Willner ‘14 Moshe Willner ‘14 learned at Yeshiva

The Yamim Nora’im are incredibly awe-inspiring and inherently filled with Kedushah. Yehi ratzon that we channel

Shaalvim, and is currently studying biomedical engineering at Columbia University while attending Rav Rosensweig’s Shiur daily at Yeshiva University.

that raw Kedushah in a consistent lifestyle thereafter as well. Chag Sameach!

‫ דברי התעוררות‬30

The Spiritual Incubator There is a famous question regarding

allows something that is fragile, weak and

the timing of ‫סוכות‬. Being a commemo-

tenuous, to gain strength and become en-

ration of the events of ‫יציאת מצרים‬, it

tirely viable. A thing that could not survive

should logically take place at the time of

on its own is given a protected space to

‫יציאת מצרים‬, in the spring. Why is placed

develop without being threatened by out-

in the fall at the end of the harvest?

side influence. It stays in this safe place until it can survive and is ready to thrive

Rather than answer the question of why,

even in an unfriendly environment.

I would like to focus on what. What role does it play in its counterintuitive setting?

A ‫ סוכה‬plays the same role. Over the

When we focus on the setting, it becomes

course of the year we work and we create

even more problematic. On the one hand

both wealth and accomplishments, which

it is called the end of the year (Shmos

are available to us for future endeavors.

23), on the other hand, it clearly is in the

The juncture of these two factors, the

new year. Which is correct?

creation of past and the potential of the future is on ‫סוכות‬, situated at the end of

There is an additional problem as well; We celebrate by moving into a

the past year’s harvest and the beginning of the coming planting season.

temporary dwelling, leaving our carefully constructed and physically protective

And this juncture raises a question.

homes in favor of divine care and

What will that future be? Will it reflect our

company. At the same time we bring the

aspirations of ‫ ראש השנה‬and ‫יום כיפור‬, a

‫ד׳ מינים‬, a celebration of a successful

spiritual life experience with HaShem at

harvest (‫)ספר החינוך‬, into Shul as a cele-

its center? Or will we blithely ignore that

bration of the physical. Are we withdraw-

fragile, freshly renewed relationship, and

ing from the physical, or celebrating it?

allow our future to follow the more obviously available path of worldly toil?

What is ‫ ?סוכות‬Is it last year or this year? Physical or spiritual?

The ‫ סוכה‬is our incubator; a place where a still fragile relationship with the

When something cannot survive on its own, an incubator is used. The incubator

31 ‫דברי התעוררות‬

divine can grow and become strong. Giving it strength to allow it to ultimately

thrive in a world that is cold and indifferent when it’s not outright hostile. When our relationship attains that strength it can focus and define our future endeavors. The ‫ סוכה‬then, is a place to celebrate our past creation with a focus the future. It’s a place that our accomplishments are seen in a context of a life with Hashem at the center, with the goal of making that the nature our future.

AUTHOR: Rabbi Eliyahu Tzvi Younger Rabbi Younger teaches our AGT Masmidim

Now we can understand the unique role of ‫ סוכות‬in the autumn. It is a bridge

Shiur and is a member of the Kollel Merkaz Hatorah in Beth Jacob.

between last year and next year, bringing together our work in the outside world with our relationship with HaShem.

‫ דברי התעוררות‬32

Arbah Minim & Sukkah: Symbols for Our Time In Parshat Re’eh, Hashem enjoins us to

“the fruit of a citron tree, branches of date

observe the Shalosh Regalim. Pesach is

palms, twigs of plaited trees, and brook

specified according to the halachot con-

willows.” 5 No clear source in Chumash

cerning the Pesach-offering, matzah, and

provides a reason for taking lulav.

zechirat yetziat mitzrayim. Shavuot is pre-

However, the symbolic interpretations of

scribed as the counting of seven weeks

Mitzvat lulav in Midrashic sources are

from the beginning of the barley harvest,

rich with meaning. Midrash Vaykira Rab-

the voluntary offerings, and the mitzvah

bah 6 compares the Arbah Minim with four

of vesamachta lifnei Hashem elokecha.

types of Jews: “The citron has a pleasant

Of note, mitzvah simchat hachag is

taste and fragrance, as Israel has people

absent from the mitzvot d’oraita of both

of Torah and mitzvot. The date palm has

Pesach and Shavuot. Sukkot is the sole

taste but no fragrance, as Israel has those

chag distinguished by the appellation,

with Torah but no mitzvot. The myrtle has

zeman simchateinu, derived from “vesa-

fragrance but no taste, as Israel has those

machta bechagecha” and “vehayita ach

with mitzvot but no Torah. The willow has

sameach” . This dual reference to simchat

neither fragrance nor taste, as Israel has

hachag signifies the duality of Sukkot: the

those with no Torah and no mitzvot. Hash-

fulfillment of mitzvot sukkah v’lulav, co-

em says ‘bind them together into one, and

equal in standing, distinct in symbology,

these will atone for those.’” Mitzvat lulav

yet bound together in heightening our

represents the yearning for achdut within

emunat Hashem.

Klal Yisrael for the purpose of communal

Mitzvat sukkah invites us to reside 3

service of Hashem.

betzila demehemnuta , in the shadow of

Midrash 7 likens Arbah Minim to the

emunah. Physical vulnerability need not

organs and limbs of the human body. Te -

eclipse spiritual simcha. For the Shechinah

hillim 8 states, “All my bones shall say, O

to dwell among us, emunah and bitachon

L-rd, who is like You.” Midrash interprets

are required, not the physical grandeur of

this passuk to mean the taking of Arbah

a palace. Sukkah is unique to Am Yisrael,

Minim, for “the spine of the palm branch

symbolizing its physical and spiritual

is similar to the spine of man, the myrtle to

journey from enslavement to revelation to

the eye, the willow to the mouth, the citron

nationhood in service to Hashem.

to the heart.” The organs and limbs of the

Mitzvat lulav mandates that we take

33 ‫דברי התעוררות‬

body should be used for good.

Zechariah 9 links the celebration of

a small and vulnerable people to outlive

Sukkot by all the world’s nations in Yemot

the greatest empires the world has ever

Hamashiach to the blessing of rain. In an

seen.” 15 May Sukkah and Arbah Minim

explicit connection between Sukkot and

strengthen our emunat Hashem and allow

rain, Rosh Hashanah 10 states that on Suk-

us to rejoice in life despite its insecurities

kot the world is judged for rain. Rambam 11

and uncertainties.

reminds us that Arbah Minim - not a trace 1

Devarim 16:14

ibid., 16:15

Vaykira 23:42

Zohar, Emor 103a

Vayikra 23:40

Midrash Vayikra Rabbah 30:12

ibid., 30:14

land of Egypt, but a land of mountains

Tehillim 35:10

Zechariah 14:16-19

and valleys that drinks rain from heaven...

Mishnah Rosh Hashanah 1:2

the eyes of the L-rd are continually on

Rambam: Moreh Nevuchim: III:43

Devarim 11:10-12

ibid., 13-14

Sacks, Jonathan. Ceremony and Celebration,

of which could be found in the midbar stand for the agricultural lushness of Eretz Yisrael, an attribute that materializes only with the blessing of rainfall. Moshe Rabbeinu admonishes Klal Yisrael that “the land you are entering...is not like the

it.” 12 Likewise, “If you hearken to my commandments...I shall provide rain...in its proper time.” 13 Rainfall in Eretz Yisrael does not come with the certainty of the

2017. 15

ibid.

flow of the Nile. Arbah Minim remind Klal Yisrael that it must look not to the ground but to shamayim for its sustenance. The common theme of Mitzvot sukkah v’lulav is the symbolism par excellence of “a festival of insecurity,” 14 in which Sukkah symbolizes the fragility and preciousness of life, and Arbah Minim symbolize the dependence of our very sustenance on the beneficence of Hashem. Sukkot is the “candid acknowledgement that there

AUTHOR: Ilan Bocian ‘19 Ilan Bocian ‘19 has a deep love of Torah and learn-

is no life without risk...that G-d is with us

ing, a great interest in science and medicine, and a

in the rain that brings blessings to earth….

passion for history and writing. Last year he placed

and in the resilience of spirit that allowed

Genetics DNA Day Essay Contest.

2nd Nationally in the American Society of Human

‫ דברי התעוררות‬34

“Your Separation Is Difficult For Me” A well-known comment of Rashi 1,

by the assemblage with their Etrogim!

explaining the word ‘Atzeret to denote

One of the earliest disputes recorded in

the festive day which comes on the heels

the Mishnah is that between the elders

of Sukkot, imagines Hashem as request-

of Shammai’s school and their Hillelian

ing one more day of celebration with

counterparts regarding the minimal size

His children since “your separation is

of a Sukkah 4. The extent of detail and

difficult for me” – ‫קשה עלי פרידתכם‬.

time, resources and energies spent on

This comment is generally understood,

making an absolutely correct Sukkah

in light of the antecedent Midrashim ,

and purchasing the most beautiful and

as Hashem’s desire to “spend one more

proper species for the “Arba’ah Minim”

day” with His people before they depart

is impressive; yet all of this has the po-

from “His home” – the Mikdash.

tential to divide us.

This is, however, difficult even within

So…HaKadosh Barukh Hu “begs” us

the realm of homily – for what is gained

to remain one more day – to celebrate

by the extra day with Hashem? In any

one more day but without all of the

case, the people must leave; if not today

“Mitzvah material” that could divide

– then on the morrow.

us; to allow the pure rejoicing without

I’d like to suggest two other ap-

objects of worship – to paraphrase R.

proaches to understanding Rashi’s

Soloveitchik – where the heart becomes

modification and amplification of the

the “Heftzah shel Mitzvah”. The division

Midrash; approaches which complement

generated by different approaches to

each other and provide a window into

Sukkah and Lulav are “difficult” - so

understanding the nature of Jewish unity.

Hashem desires one day of togetherness

As festive as Sukkot is – it is uniquely

without those great vehicles for worship

marked as “Zman Simhateinu” – the

which could drive us apart.

plethora of laws and customs which

Yet, we cannot be satisfied with this

engage us during the holiday have

approach alone, as it still begs the ques-

the potential of generating dissent and

tion asked before – what is gained by

dispute. One of the most famous attacks

one more day, if, after all is said and

on the oral tradition was generated by

done, we depart from Hashem’s house

a Kohen who spilled out the water of

and return to Afulah, to Sederot and to

the libation on his feet – and was pelted

Alon Shvut - even to Beverlywood - and

35 ‫דברי התעוררות‬

to our mundane work? For this we must add a second explanation to ‫קשה עלי פרידתכם‬.

to seize the spark of essential unity that serves to inform our appreciation for each other throughout the year.

Instead of understanding the ‫ פרידה‬as

It was specifically regarding the in-

separation (or farewell) from Hashem, I’d

gathering in Jerusalem that, Rav Avraham

like to suggest that it refers to our separa-

Yitzhak haKohen Kook taught us5 about

tion from each other. While we have an

the appreciation for each other’s unique

environment of celebration, of rejoicing,

contribution to Avodat Hashem; as we

of cessation from mundane activities and

gather to celebrate we also seek out that

focus on the sanctity of a holiday, we

magical moment of connection that gives

have – at least in potential – the abil-

us the spiritual energy to continue in our

ity to find a spark of unity. That magical

own unique path until the next ingathering.

moment where all else falls away and the ‫לו ד”ה עצרת‬:‫רש”י ויקרא כג‬

pure sense of common history merged

‫ פסיקתא רבתי‬,‫כח‬:‫במדבר רבה כא‬ ‫פ’ כח ועוד רבות‬

with common destiny is not – and should never be understood as – the modus vivendi of Am Yisrael. We have never experienced – nor do we envision – a

See J. Rubinstein’s illuminating analysis of this

episode: The Sadducees and the Water Libation JQR 84 [1994]: 417-44

‫ז‬:‫סוכה ב‬

‫עין אי”ה בכורים פ”ג ד”ה הקרובים‬

constant existence of harmony and single-mindedness. However, we understand

that in order to appreciate each other’s unique and differentiated contributions to “corporate Israel” (“K’lal Yisra’el”), we need to have the opportunity to shed the differences, the uniqueness of our different paths and join together in “one last dance”, as it were. Buried in these three words of Rashi are the secrets of Jewish communities: An understanding that that which is closest to our hearts has the potential to divide us

AUTHOR: Rabbi Yitzchak Etshalom Rabbi Yitzchak Etshalom serves as Tanakh chair

against each other and that we need to

and teaches both sections of Tanakh Masters.

endeavor to find common ground; that that

He is in his 22nd year as a Rebbe at YULA.

common ground affords us the opportunity

Young Israel of Century City.

Rabbi Etshalom also serves as Maggid Shiur at

‫ דברי התעוררות‬36

Simchat Torah and Olam Haba Simchat Torah marks the comple-

quite foreign to the desires that ought to

tion of the Torah cycle and therefore

accompany those things. Money is not

provides an opportunity to review the

the natural reward of love; that is why

biblical corpus in its entirety and note

we call a man a mercenary if he marries

general trends. One striking fact is that

a woman for the sake of her money.

the Torah never explicitly mentions Olam

But marriage is the proper reward for a

Haba, the World to Come. The Kli Yikar

real lover and he is not a mercenary for

(Vayikra 26:12) collates seven different

desiring it. The proper rewards are not

reasons for this phenomenon, and we

simply tacked on the activity for which

will focus on one of his suggestions. He

they are given, but are the activity itself

quotes the Rambam as suggesting that

in consummation.”

the Torah wanted us to serve Hashem Lishma, not for a reward. Therefore, the

The natural result of Mitzvot is a life

Torah did not mention Olam Haba so

of spiritual connectivity to the Ribono

as not to project a view that one should

Shel Olam, and Olam Haba is the place

serve Hashem for Olam Haba. This is in

of maximal connectivity to Hashem.

line with the Mishnah in Avot (1:3) that

Therefore, doing Mitzvot in order to gain

instructs us not to serve Hashem “like a

Olam Haba is not “foreign” to the Mitz-

servant trying to get a reward.”

vah, thereby rendering the Mitzvah not Lishma, but rather is the natural follow

However, Rav Yitzchak Blau (“Purity

up to a life of Mitzvot.

of Motivation and Desiring the World to Come”, Torah u’Madda journal)

This is contingent on the person doing

presents a compelling case that serving

the Mitzvah having the right perspec-

Hashem out of a longing for the world

tive on Olam Haba. R’ Tzadok haKohen

to come does indeed qualify as service

(Divrei Sofrim 4) writes that the Tanna

Lishma. The critical point is to distinguish

in Avot admonishes those who serve

between two kinds of rewards. C.S.

Hashem dreaming of an Olam Haba

Lewis in The Weight of Glory phrases

containing only physical pleasures.

it particularly sharply: “There is the

However, a person is not proscribed

reward which has no natural connection

from serving Hashem for Olam Haba if

with the things you do to earn it and is

he views it as the natural consummation

37 ‫דברי התעוררות‬

of a life of Torah and Mitzvot. Moreover, the connection goes both ways: not only is Olam Haba just a climax of a life of Torah and Mitzvot, but a life of Torah and Mitzvot is a life so splendidly elevated that one living such a life is essentially experiencing the pleasure of Olam Haba. This is a perspective that is often overlooked due to

AUTHOR: Micah Hyman ‘14

the detail-oriented and restriction-based

Micah Hyman ‘14 studied at Yeshivat

nature of the Halacha. Therefore, it is

Yeshiva University studying computer

Shaalvim and is presently enrolled at

appropriate now on Simchat Torah when

science. He currently is overseeing a

we view the Torah in its totality to seize

Shiurim of Rav Rosenswieg.

Torah publication based on the in depth

the opportunity to focus on the overall, glorious experience of the Halachic life, which we are all, privileged to lead.

‫ דברי התעוררות‬38

Shemini Atzeret & Simchat Torah: Joy Beyond Boundaries There are approximately 391,000

It is a unique Mitzvah that we fulfill

plants species in the world and the Torah

with every limb of our body. Clearly

picked four species for Sukkot. What

the holiday of Sukkot is meant to be a

is the signifcance of arba minim? The

full body experience, which is a great

Midrash famously connects the arba

transition into Simchat Torah where we

minim to diferent parts of ones body:

fulfill the mitzvah with our entire body

Heart, Spine, Eyes, Mouth. There is

dancing with joy. When a person moves

another Midrash that connects the Etrog

their entire body to serve G-d, it reflects

to Avraham Avinu who is the heart of

a deeper connection with G-d.

Jewish people. The Lulav is compared to Yitzchak who is the spine of Jewish

The Divrei Aharon beautifully teaches

people. The Hadas to Yaakov since the

that when it comes to praising Hashem,

leaf covers the stem, and Yaakov had

one must do so with his lips, as Dovid

many children that covered the roots and

Hamelech famously writes, “tehillat

blossomed. The Arava to Yosef, since it

Hashem Yidaber Pi, praise of Hashem

is shaped like a mouth and it was Yosef’s

comes from my lips.” When it comes

mouth that spoke up to his brothers and

to joy, the verse states: “kol atzmozai

stood up against the Egyptians.

tomarna Hashem mi kamocha , I want to show world who is like G-d, I must

Other beautiful aspects of Suk-

do it with all my bones!” If you look

kot include the the mitzvah of leishev

through Sefer Tehillim, it becomes clear

B’sukkah, which the Vilna Gaon explains

that Dovid Hamelech praised Hashem

is a fully immersive mitzvah similar to

with all his limbs. The Midrash famously

Yishuv Eretz Yisrael. We further see this

explains how Dovid Hamelech would

concept by looking at the numerical

praise G-d with his eyes, bones, legs,

value of the word sukkah. If you take

mouth, limbs etc. With this in mind, it is

the word Sukkah and spell it in milui

fitting the last of the ushpizin on Sukkot

(Samach = 120, Vav = 13, Chaf = 100,

is Dovid Hamelech. Sukkah is under-

Hey = 15), is 248 corresponding to 248

stood as an all encompassing Mitzvah

limbs of our body that sits in the Sukkah.

- done with our entire body. Only after

39 ‫דברי התעוררות‬

completing this mitzvah, are we ready to

Perhaps we can now appreciate

fully immerse ourselves in true joy by us-

that Shmini Atzeret and Simchat Torah

ing every limb of our body as we dance

is more than just celebration of the

with the Torah.

completion of Torah, rather there is a deeper level of joy shown by the fact we

The Gemarah in Sukka 48a notes

no longer are bounded by a sukkah or

how Shemini Atzeret is independent

arba minim. Rather we can now be fully

from Sukkot, and lists six halakhot which

immersed in our simcha and love for

separate this holiday from Sukkot. The

Hashem as demonstrated by using every

Rambam in Hilchot Tefilla 13:1 records

limb of our body during Hakafot.

the prevalent practice of completing the Torah each year and adds, “There are those who complete the Torah every three years, but this is not the wide spread practice.” The Gemarah in Sukkah 48a further elaborates on the verse V’Samachta B’chagecha V’Hayisa Ach Sameach. The Vilna Gaon zt’’l explains the word ach usually excludes, shouldn’t it be l’rabos which is inclusive? The Gr”a says Ach indeed means that we are taking things away. On Shmini Atzeret and Simchat Torah, we get rid of the arba minim, we say goodbye to the Sukkah,

Rabbi Arye Sufrin Rabbi Arye Sufrin is the Head of School at YULA and teaches the 10th grade Advanced Gemara Track.

we rid ourselves of our sins through out the Yomim Noraim and all we are left with now is simcha. Our happiness is elevated because it is all we have and we are fully prepared for it. Vilna Gaon adds that raw simcha is a feeling beyond words. It cannot be boxed in and bounded to arba minim or a sukkah. It is pure joy without any boundaries.

‫ דברי התעוררות‬40

PARENTS & STUDENTS OF THE CLASS OF 2023

OPEN HOUSE 2018 at YULA BOYS HIGH SCHOOL

41 ‫דברי התעוררות‬

OPEN HOUSE 2018

NOVEMBER 7th, 2018 6:30 PM - 9:30 PM Experience YULA BOYS HIGH SCHOOL • • • •

Talk to Students Meet the Rabbis Get to Know Teachers Explore the Campus

9760 W. Pico Blvd. Los Angeles, CA 90035 Parking Will Be Provided in the YULA Garage

‫ דברי התעוררות‬42