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PARASHAT VAYELECH פרשת וילך

SHABBAT SHUBA/TESHUBA שבת תשובה/שובה

SHABBAT SCHEDULE Mincha 7:15pm Shir Hashirim: 7:35pm Candle Lighting: 7:07pm Shaharit: 8:30am Youth Minyan: 9:00am Zeman Keriat Shema 9:36am 2nd Zeman Keriat Shema 10:10am Daf Yomi 5:00pm Shiur: 5:45pm Avot Ubanim 6:00pm Minha: 6:45pm Followed by Seudat Shelishit & Arvit Shabbat Ends: 8:07pm Rabbenu Tam 8:37pm

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6TH OF TISHRI 5779 – SEPTEMBER 15TH 2018

WEEKLY BULLETIN

Founded by Rabbi Yosef Oziel zt”l

Synagogue: 310 - 95th Street, Surfside, FL 33154 Mailing Address: 1108 Kane Concourse, Suite 227, Bay Harbor Islands, FL 33154 www.hechalshalom.org Tel: (305) 867-6024 E-mail: rabbi@oroziel.com | oroziel.bookkeeper@gmail.com

This Week’s Bulletin has been Kindly

Sponsored Leiluy Nishmat שלמה בן יעקב ז''ל, by

his Dear Family.

Yom Kippur Beezrat Hashem this Tuesday

evening!

We would like to Thank everyone who

opened up their hearts by supporting our

Beautiful Kehila throughout the Rosh

Hashana. Your Continuous Support is

greatly appreciated towards Yom Kippur.

Tizku Leshanim Rabot Neimot Vetovot!

WEEKLY SCHEDULE

SUNDAY

Selihot 6:45am Shaharit: 7:40am Minha 7:15pm Followed by Arvit & Teenager program

MONDAY TO FRIDAY

Selihot 5:40am Shaharit 6:30am Hodu Approx: 6:40am Shiur in Spanish 6:15pm Minha: 7:15pm Followed By Arbit & Shiurim

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If anyone would like to contact the Rabbi, please feel free to call/text 786-879-4951, or email rabbi@oroziel.com.

בס''דTORAH TEASERS (AISH)

1. What is unique about this parsha with regard to the annual Torah reading cycle in the synagogue? 2. In this parsha, Moshe passes away at the age of 120 years. Where from the Torah do we see an explicit verse that 120 years is an appropriate age to die? 3. What holiday is explicitly referred to in this parsha? 4. What two words found in this parsha are also names of parshios in the book of Genesis? 5. To whom are the encouraging words "be strong and courageous" said in this parsha? (2 answers) 6. In this parsha, where do women and small children appear in the same verse? What 4 other places in the book of Deuteronomy are women and small children mentioned in the same verse? 7. What four items are described in this parsha as a "witness"? 8. Where in this parsha is an a fortiori argument (kal vechomer) mentioned? What 3 other places does this appear in the Torah?

Answers 1) Vayelech is the only parsha that can be read in its entirety twice in one year. This can happen if parshat Nitzavim and Vayelech are read on separate weeks, in which case Vayelech is read after Rosh Hashana. Then in the following year, if the parshat are read together, Vayelech is read before the Rosh Hashana - i.e. twice in one year. 2) In parshat Bereshit, Hashem explicitly states that the days of mankind should be 120 years (Genesis 6:3, according to the Ibn Ezra; see Rashi). 3) The festival of Sukkot is explicitly referred to as the time when the mitzvah of Hakhel takes place, following the Sabbatical year (Deut. 31:10). 4) The words "miketz" (Deut. 30:10) and "vayera" (31:15). are also names of parshat in the book of Genesis. 5) Moshe encourages the Jews to "be strong and courageous" in their war against the Canaanites (Deut. 31:6). Moshe also encourages Yehoshua to "be strong and courageous" in leading the Jews into the land (Deut. 31:23). 6) Regarding the command of Hakhel, women and children must come to Jerusalem to hear the king read the Torah (Deut. 31:12). Elsewhere in the book of Deuteronomy: (1-2) Twice in parshat Devarim when Moshe recalls the destruction and occupation of Cheshbon and Bashan, women and small children are mentioned together (Deut. 2:34, 3:6). (3) In parshat Shoftim, regarding the rules of conquering a city, the Jewish army may keep alive the women and small children (Deut. 20:14). (4) In parshat Nitzavim, Moshe lists groups of people who are "standing" before Hashem - including women and children (Deut. 29:10). 7) The parsha describes as a witness: (1) The song that Moshe will write in the next parsha (Deut. 31:19). (2) The Torah Scroll placed with the Holy Ark (Deut. 31:26). (3-4) Heaven and Earth (Deut. 31:28). 8) Moshe tells the Jews that "since you rebelled when I was alive, surely you will rebel after I die" (Deut. 31:27). Elsewhere in the Torah: (1) In parshat Vayigash, when the brothers are accused of stealing Joseph's silver goblet, they respond: "We brought back the money that we found in our sacks... so how could we have stolen from you silver or gold?" (Genesis 44:8). (2) In parshat Va'erah, Moshe says to Hashem: "If the Jews did not listen to me, why would Pharaoh?" (Exodus 6:12). (3) In parshat Behaalosecha, Hashem tells Moshe: "If a father would spit in his daughter's face, she would be humiliated for 7 days; surely Miriam should be outside the camp for 7 days" (Numbers 12:14).

We would like to remind our Kahal Kadosh to please Donate wholeheartedly towards our Beautiful Kehila. Anyone interested in donating for any occasion, Avot Ubanim $120, Kiddush $350, Seudat Shelishit $275, Weekly Bulletin

$150, Weekly Breakfast $150, Weekly Learning $500, & Monthly Learning $2000, Please contact the Rabbi. Thanking you in advance for your generous support. Tizke Lemitzvot!

Men Refuah Shelema List Women

• Yosef Zvi Ben Sara Yosefia, • Aviv Ben Luba Miriam, • Mordechai Ben Brucha

Malka Shmalo, • Yizhak Abraham Ben Sheli, • Yosef Yizhak Ben Sara Hana, • Yehudah Leon Ben Mesoda, • Mordechai Ben Miriam, • Meir Raymond Ben Hamsa

• Isaac Ben Mesoda, • Haim Ben Marcelle, • Yizhak Ben Simja • Reuben Ben Eta, • Michael Ben Aliza, • Eliel Moshe Ben Sarah • Salomon Benarroch Ben

Alia • Mordechai Ben Mercedes

• Simja Bat Esther, • Mesoda Bat Esther, • Rachel Bat Sarah, • Evelyn Bat Solita, • Nina Bat Rachel, • Gitel Rina Bat Yael, • Miriam Bat Sofy, • Rahma Bat Simha • Esther Bat Fortuna • Malka Bat Dina

• Sara Ledicia Bat Mesoda, • Alegria Simha Bat Esther, • Naomie Bat Rarel Adda, • Malka Bat Joyce Simja, • Sivan Simha Bat Yehudit, • Nikita Nechama Shimona

Bat Hava, • Natalie Rachel Bat Nancy, • Abigael Haya Bat Esther

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Community Announcements (It is YOUR Community, make the most of it!)

Miscellaneous Announcements:

• This Week’s Congregational Kiddush is still available for Sponsorship!

• The Kiddush Club Initiative. Anyone interested donating a Kiddush Please kindly contact the Rabbi. Tizke

Lemizvot! • This Week’s Seudat Shelishit is still available for Sponsorship!

• This Week’s Breakfast has been Kindly Sponsored by Mr. & Mrs. Habib Mamane in Memory of his Dear

Sister Simha Mamane Bat Esther z”l the 10th of Tishri. Tihye Nishmata Tzerura Bitzror Hahayim Amen.

• Anyone interested in sponsoring Breakfast for this week or on any day please contact the Rabbi.

• This Week’s Daf Yomi has been Kindly Sponsored by our Dear Friends Igal Dahan in honor of his Dear

Daughter Victoria Levana!

• If anyone is interested in creating a weekly class in your house or an individual class with the Rabbi, please do not hesitate to contact the Rabbi.

• We are trying to update our Congregant’s contact information. We would like to start sending texts about different Events and Shiurim. We would also like to start emailing the weekly bulletin. We would like to start a list of Nahalot/Azkarot/Yahrzeits. We would also like to make a Refuah Shelema list. Please send your contact information to the Rabbi at rabbi@oroziel.com

• Please feel free to contact any of the board members either in person, or via email with suggestions or comments. Our email addresses are: board member’s first name @oroziel.com

Important Message!!!

Eruv Update: Surfside: The Eruv in Surfside now includes the walking paths along the beach. Pushing strollers and carrying is permitted on the paths, but not beyond the path or onto the beach. Bal Harbour: The Eruv in Bal Harbour included the inner (western) walking path only. The pier at Haulover Cut is not included.

• Due to the recent reorganization of seats in the Bet Hakenesset, We are happy to announce the NEW possibility of purchasing seats in the Bet Hakenesset. For more information, please contact the Board.

• Before hanging up anything anywhere in the Bet Hakenesset, please seek authorization from the Rabbi. This includes flyers etc.

• Please be advised that prior to bringing any food or drinks for any occasion, you must first seek the authorization from the Rabbi.

Special Announcements

• We are pleased to announce that Ness 26 is part of the Amazon Charity Program, which would allow our community to collect 0.5% of all the orders made by any of you on Amazon.com. In order to register you need to log on smile.amazon.com and select Ness 26, Inc as the Charitable Organization you want to support, and from then shop on smile.amazon.com instead of www.amazon.com. It won’t cost anything more, and is an easy way to contribute to our budget needs.

• Anyone wishing to receive the Daily Halacha by the Rabbi please send a whatsapp message to Simon Chocron 786-351-1573

• With the Yamim Noraim around the corner, everyone should be receiving an envelope with all information

concerning Membership, Schedules, Kapparot etc. Please update your mailing addresses ASAP in order to receive it.

Anyone wishing to complete a registration form for Membership can do so in the Bet Hakenesset or via our Website.

Community Calendar:

• The program for Teenaged Boys ages 13-18 Started again with Great Succes with Shiur by the Rabbi & Supper on Sunday Evenings after Arvit at around at 6:00 pm With Supper. New Participants Welcome! Anyone wishing to sponsor this Shiur Please contact the Rabbi. Tizke Lemitzvot!

• We have started the Mishmar Program Every other Thursday evening at 8:00 pm with Chulent, Beer, &

Snacks. Everyone is welcome!

Avot Ubanim: This Shabbat Afternoon at 6:20pm We are Learning the Selihot for Kippur!

Youth Minyan

• We are proud to announce the inauguration of our YOUTH/TEEN MINYAN geared to train and teach our future generations on the different tefillot and parashiot.

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We would like to Whole Heartedly Thank our Dear Friends,

Mr. & Mrs. Ilan Elbase

for generously Donating the TORAH LEARNING of

Tishri 5779 For Hazlacha for his whole Family

We truly appreciate it. In this merit, may Hashem Bless you & your wonderful family

with all the Berachot of the Torah. Amen.

Birthdays

Happy Birthday To

• Ena Aquinin – Shabb. Sep. 15th, • Esther Nahon – Mon. Sep. 17th, • Mr. Jacob Bengio – Thur. Sep. 20th, • Mr. Frank Taieb – Shabb. Sep. 22nd, • Mr. Alain Albergel – Fri. Sep. 28th, • Dr. Ronny Aquinin – Shabb. Sep. 29th, • Mr. Marcelo Romano – Shabb. Sep. 29th, • Mr. Philipe Cohen – Mon. Oct. 1st, • Samuel Taieb – Mon. Oct. 1st, • Yosef Nahon – Tue. Oct. 2nd.

Happy Anniversary To

• Alberto & Evelyn Belecen Sep 17th • Isaac & Dayana Benmergui Sep 17th

Nahalot

• Simha Mamane Bat Esther z”l the 10th of Tishri (Sister of Mr. Habib Mamane)

Next Shabbat: • Meir Bouhadana z”l the 13th of Tishri

(Father of Mr. Isaie Bouhadana)

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Community Shiurim

Weekday mornings:

6:10AM to 6:45AM: Laws of Nidah. New participants welcome! In Recess

• 7:30AM Shiur on Hok Leyisrael with Breakfast! Everyone Is Welcome to

Join.

• 7:45AM to 8:30AM: Daf Yomi Masechet Menahot. NEW DAF YOMI

MASECHET! New participants are welcome! It is a great time to start

learning the Daf and join thousands of Jews across the world in this

incredible project.

• 9:00 AM to 10:00 AM: Mishna Berura Dirshu Cycle! New participants

welcome!

Weekday afternoons:

• Before Minha & After Arvit o Monday through Thursday: Shiurim in Spanish on assorted topics.

• After Arvit: o Mondays & Wednesdays: Hoshen Mishpat – Business Halacha o Every Thursday evening after Arvit Hilchot Nida in Depth for Men. o Tuesday Assorted Topics

In Recess for the Summer

o Monday & Tuesday at 7:00pm Masechet Berachot in French o Every other Monday evening at 8:30pm Shalom Bayit Class to Women. o Every other Tuesday evening at 8:30pm Shalom Bayit Classes to Men.

• SHIUR for Ladies! The Rabbi’s Shiur on Halachot of Kashrut NEW SERIES ON

Hilchot Basar Vechalav, (Laws pertaining to Meat & Milk) to Ladies, in the Bet

Hakenesset, every Tuesday afternoon at 2:05 pm. New Participants are always

Welcome! In Recess

Shabbat:

• Shabbat night before Arvit: Short lecture on the Parasha of the week. • Shabbat Morning: Lecture on the Parashah of the week. • Shabbat Afternoon – Daf Yomi at 5:30pm. • Shabbat Afternoon – Shiur at 6:15pm • Spanish Shiur – with Simon Chocron One hour before Minha • Seudat Shelishit: Short lecture on the Parasha of the week.

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The Easiest Misva

(Rabbi Eli Mansour from Daily Halacha)

Many of us find Teshuba to be a difficult, grueling process. We often feel too intimidated to even begin thinking about Teshuba and changing who we are.

And yet, ironically enough, the Torah indicates that Teshuba is actually the easiest Misva. Last Shabbat, in Parashat Nisavim, we read, “For this Misva…is not too difficult for you, nor is it distant from you… It is very near to you, in your mouth and in your heart…” (Debarim 30:11-14). The Ramban (Rabbi Moshe Nahmanides, Spain, 1194-1270) explains these Pesukim as referring to the Misva of Teshuba. It is regarding this Misva that we are reassured that it is easy, that it is not difficult or distant, that it can be easily achieved.

The Torah does not make this point about any other Misva. We are never told that it is easy to observe Shabbat or Pesah. Yet, specifically when it comes to Teshuba, to changing our characters, which seems to be the most difficult Misva of all, the Torah tells us that is easy. How could Teshuba be an easy Misva?

To answer this question, we turn our attention to an esoteric comment of the Arizal (Rabbi Yishak Luria of Safed, 1534-1572) concerning the widespread custom to wear a Tallit on the night of Yom Kippur. It is generally customary to ensure to put on the Tallit before sundown, so that we are able to recite the Beracha over the Tallit. Since a Beracha is not recited when putting on Sisit at night, and we want to “cash in” on every possible Misva before Yom Kippur, we try to put on the Tallit before sundown so we can recite a Beracha. The Arizal, however, held differently. He writes – astonishingly enough – that one does not recite a Beracha over the Tallit worn on the night of Yom Kippur, even if he puts on the Tallit before sundown, because the Tallit does not belong to him. Even though he paid for the Tallit and he wears it every day, it is not his. On Yom Kippur, the Tallit belongs to the Almighty.

How are we to understand this concept, that the Tallit on Yom Kippur actually belongs to G-d, and is not ours?

Rabbi Shimshon Pincus (1944-2001) offers a beautiful explanation. G-d relates to us in many different ways. On some occasions, He relates to us as a mighty warrior, and at others as a loving father. Sometimes He acts as judge, and other times as a king. Forgive the expression, but we might say that G-d wears many hats, as it were, playing a wide range of different roles in our lives. On Yom Kippur, Rav Pincus says, G-d relates to us as a mother. More often than not, when a father is caring for an infant, he returns the infant to the mother as soon as the infant soils himself and his clothing and needs to be cleaned and changed. Fathers certainly enjoy coddling and spending time with their baby, but they rush to pass on the childcare responsibilities once there is filth involved.

Sin soils the soul. We cannot see the filth with our eyes, but the filth of sin exists, and the great Sadikim are able to sense it. On Yom Kippur, G-d comes to us as a loving, tender, caring mother to clean up our mess, to get rid of our sins and make us clean as new. We enter Yom Kippur like an infant that has just dirtied himself, and we emerge from Yom Kippur like an infant wrapped in his towel after his bath, fresh and clean. The Tallit, Rav Pincus says, symbolizes the “towel” in which G-d wraps us, like a mother wrapping her clean child. This is not our Tallit. After all, on Yom Kippur we are like infants, who own nothing. This is our “Mother’s” Tallit, the Tallit which G-d wraps us in as He cleanses our souls.

The Sages describe Yom Kippur as one of the happiest days of the year. It is not a sad day; it is an exciting day, because becoming clean is exciting. We are transformed from a state of filth to a state of perfect cleanliness.

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And this is why Teshuba is so easy – because it is the only Misva we do with G-d nearby as a loving mother helping us. G-d comes to clean us. As the Mishna says, “Fortunate are you, Israel! Before whom you are purified, and who purifies you? Your Father in heaven!” Hashem cleans us on Yom Kippur, He holds our hand and leads us through the process of repentance, and this is what makes it easy.

There is, however, one condition. A baby must cry out to his mother when he is dirty and needs to be cleaned. The mother won’t come unless she hears the infant’s desperate cries for help. And the same is true of us and our “Mother.” G-d comes to clean us only after He hears us crying for help. This means that at some point on Yom Kippur – and the earlier the better – we have to cry out desperately for G-d to come help us. We need to sincerely feel the discomfort of the accumulated filth on our souls, and to genuinely cry out to G-d to help us. He will then immediately come to clean us off like a mother devotedly tends to her child, and warmly wrap us in His Tallit, eliminating all our sins, leading us back to His service, and granting us complete forgiveness and the precious opportunity to begin the year with a perfectly clean slate.

Aseret Yemeh Teshuba- The Three Questions Posed to Hillel (Rabbi Eli Mansour)

The Gemara in Masechet Shabbat (31a) tells a remarkable story of two men who wagered a large sum of money to be awarded to the one who could get Hillel angry. Hillel, the leading Rabbi of his time, was known for his extraordinary patience, and the two men bet on who could disturb Hillel to the point where he lost his cool.

One of them went to Hillel’s house on Friday as Hillel was bathing. He called out to Hillel, and Hillel wrapped himself in a robe and came to the door. The man told Hillel that he had a question to ask: “Why are the Babylonians’ heads round?”

Hillel replied, “You asked a great question,” and explained that the midwives in Babylonia were inept, and their incompetence when delivering infants resulted in the awkwardly-shaped heads.

Hillel returned to the bath, and the man again knocked on the door. This time, he asked Hillel why the people of Tarmud had poor eyesight. Hillel again complimented the man for his “great question,” and explained that these people lived “by the sands” which affected their eyes. The man knocked a third time, to ask Hillel why the people of Africa had wide feet. Hillel answered that these people lived by the water, and this made their feet wide.

At first glance, this story is told simply to demonstrate Hillel’s limitless patience and humility, calmly and respectfully answering ludicrous questions posed to him as he was rushing to complete his Shabbat preparations on Friday afternoon. This itself would be inspiring and instructive for us, particularly during the period of the Aseret Yemeh Teshuba, the Ten Days of Repentance from Rosh Hashanah through Yom Kippur. Upon further reflection, however, these three questions are deep and profound, and Hillel’s answers were especially directed toward this critical time of year.

When the Gemara tells that this story occurred on Ereb Shabbat, it may very well mean that it took place on the eve of the great Shabbat – Yom Kippur, which the Torah calls “Shabbat Shabbaton.” In the final hours before Yom Kippur, Hillel was “bathing” – he was undergoing the process of cleansing which is to occupy all of us during this time. And it is from the perspective of this context, his intensive preparations for Yom Kippur, that Hillel responded to this man’s questions.

The first question related to the “round heads” of the Babylonians. Elsewhere (Besa 16a), the Gemara calls the Babylonians “foolish” because they ate “bread with bread.” This has been

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explained to mean that the Babylonians lived their lives as an endless cycle of working and eating. They worked to eat and ate to work; they worked to earn a livelihood which sustained them so they had the energy to work the next day. Their lives were “round,” spinning around endlessly in this cycle, without any meaning, purpose or goal. Hillel explained that this was the result of the incompetent “midwives” – a euphemism for the Rabbis, those who are to guide the people’s development much as a midwife guides the infant out of the womb. The Rabbis failed in their responsibility to lead and inspire the people to find a loftier meaning to their lives, and so the people found themselves mired in an endless rat race, without pausing to reflect upon and contemplate the meaning of it all.

The people of Tarmud are described as a promiscuous and hedonistic society (Yevamot 16), and thus the question was asked why their “eyesight” – their perception of life – was so poor. They viewed life as nothing more than an opportunity for pleasure, and this is what they spent their time pursuing. Hillel explained that this is because they lived in “Hol” (“sand”), which also means “workday.” These people did not have the benefit of Shabbat, which refocuses our attention onto G-d and spirituality, reminding us that life is about far more than pleasure and indulgence. One who lives only in “Hol,” without experiencing the spiritual delight of Shabbat, has a skewed perspective on life, thinking that fulfillment and satisfaction can be achieved only through physical indulgence.

Finally, Hillel addressed the question of the Africans’ “wide feet,” a euphemistic reference to wealth. Hazal elsewhere note that “feet” are symbolic of one’s material possessions, as they enable him to “stand” and support himself. The Africans had “wide feet,” Hillel explained, because they lived near the “water” – meaning, Torah, which is often compared to water. The secret to material success is regular involvement in Torah learning, as the Mishna in Abot famously exhorts, “If there is no Torah, there is no flour” (“Im En Torah En Kemah”). Of course, we must work for a living, but the key to success lies in the time devoted each day to Torah.

This is what we need to think about as we “bathe” and try cleansing ourselves in preparation for Yom Kippur. As we reflect and take stock of our lives, we must consider whether we are living for a higher purpose, whether we have our priorities straight, and whether we set aside enough time each day for Torah. Hillel is teaching us that too many of us squander our lives, spending it in an endless pursuit of wealth and pleasure, without taking time to think about a higher meaning and purpose. Now, before Yom Kippur, is when we need to take a step back, consider what our real goals ought to be, and what changes we need to make in order to achieve them.

In Order To Give Reward To Those Who Brought The Children (Rabbi Frand from Torah.org)

The Torah introduces the mitzvah of Hakhel in Parashat Vayelech. Hakhel is a national gathering held once every seven years in which all Jews – men, women, and children — come together to celebrate national unity and purpose: “Gather together the people – the men, and the women, and the small children, and your stranger who is in your cities – so that they will hear and so that they will learn and they shall fear Hashem your G-d and be careful to perform all the words of the Torah.” [Devrarim 31:12].

The Talmud teaches [Chagiga 3a] an intriguing idea about Hakhel: “It was the week when it was the turn of Rav Elazar ben Azariah to give the lesson and the topic being discussed that day was the mitzvah of Hakhel. What did he expound? He expounded as follows: ‘Gather the nation, the men, the women and the children…’ We understand that the men came to learn and the women

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came to listen, but what purpose was there to bring the children? In order to give reward to those who brought them!”

The Mei HaShiloach and other commentaries as well expound on this idea of “to give reward to those who brought them”. Is it just a question of getting reward for “schlepping” the kids? Perhaps for the same reward, the parents could have been commanded to carry along with them a sack of potatoes? It clearly means something more than that. The Mei HaShiloach interprets “giving reward to those who brought them” to mean that exposing one’s children to the events of Hakhel is going to make an impression on the children and eventually the parents will reap the reward of having children who in their youth were impacted positively by the Hakhel ritual.

Imagine what a sight that was! The closest thing we have to Hakhel today also comes out approximately every 7 years – every seven and a half years to be exact – the Siyum HaShas. When my children were younger, I made a point of taking them. It is an amazing sight. Even if they are only out there in the concourse buying their kosher hot dogs, seeing tens of thousands of Jews together is impressive. It makes a lasting impression.

A person can ask himself afterwards “Was it worth it? I schlepped him, I took him out of school, I took him on the train, it cost me money. Was it worth it?” The Talmud teaches “to bring reward to those who bring them”. Exposing children to such a gathering DOES make an impression. In the long run, it will certainly be worth it! Eventually the parents will realize reward for these efforts.

I know someone who made his own Siyum HaShas (marking the personal completion of studying the entire Babylonian Talmud). I asked him why he made a Siyum HaShas and he told me “My father made a Siyum HaShas when I was a boy and I saw what a big deal it was! I said to myself then, ‘When I get older I want to do that also!'”

A parallel Mechilta in Parashat Bo quotes the same story as the Gemara in Chagiga with Rav Elazar ben Azarya, the mitzvah of Hakhel, and the explanation of why we bring the children — “in order to bring reward to those who bring them.” However, the Mechilta adds at the end, “Rav Yehoshua states ‘Happy is our Patriarch Avraham who can count Rav Elazar ben Azaryah as one of his descendants.'” Why, we might ask, is Rav Yehoshua singling out Avraham Avinu in this statement? Should not Moshe Rabbeinu have nachas from Rav Elazar ben Azarya? What about Yakov Avinu, Dovid HaMelech, or Shlomo HaMelech? What is so special about Avraham Avinu and his connection to Rav Elazar ben Azaryah?

The answer is that the Almighty told us something about Avraham Avinu – why He chose him and why Hashem refers to as ‘Avraham the one I love’ [Yeshaya 41:8]. The Chumash provides the answer. It is no mystery. “For I have cherished him (ki yeda’ativ), because he commands his children and his household after him that they keep the way of Hashem, doing charity and justice…” [Bereshit 18:19]. The Ramban interprets ki yeda’ativ to mean, “For I have chosen him”. I have chosen him, the Almighty testifies, because I know that he will give over the mesorah [tradition] to his children! Therefore, he is the first “patriarch”; he is the first ‘Av’. He knows how to preserve Yiddishkeit – he does it by commanding his children and household.

When Rav Elazar ben Azariah makes the same observation and teaches, “Why did the children come to Hakhel? It is to bring reward to those who bring them!” he is echoing the teaching of the Patriarch Avraham. This is exactly the tradition Avraham instituted in Klal Yisrael. Therefore “Happy are you Avraham Avinu to be able to count Rav Elazar ben Azarya as one of your descendants.”

Write This “Song” (Rabbi Frand)

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I saw a beautiful observation in the sefer HaKetav VeHakabalah. The Torah teaches the very last of the six hundred and thirteen commandments in Parashat Vayelech: “So now, write this song (haShirah hazot) for yourselves, and teach it to the Children of Israel, place it in their mouth, so that this song shall be for Me a witness against the Children of Israel.” [Devarim 31:19]. From here we learn Biblical Mitzvah #613 – Writing a Sefer Torah.

HaKetav VeHakabalah was a master of the Hebrew language (lashon haKodesh). He asks – why was Torah called a ‘song’? If we were asked to draw up a list of ten words which might be used to describe or summarize the contents of Torah, ‘song’ would very likely not be on the list. Yet the Mitzvah to write the Torah is expressed here as “write this song”. Why?

HaKetav VeHakabalah writes the word shir [shin-yud-reish] (song) is related to the word yashar [yud-shin-reish] (straight). He explains “If you want music to be appealing, the musical notes need to follow one another in a perfectly arranged sequence to provide a harmonious melody.” Once music goes “off key,” it greatly bothers the listener. This is the essence of shirah: A flow, a precise sequencing of the components of the song – one note following another in carefully planned arrangement. When the notes are “off,” the song loses the its pleasantness.

If that is the case, it is obvious why the Torah is called shirah. The Torah is – as the prophet calls it “Sefer haYashar” [the Book of the Straight]. The pasuk alludes to this: “…behold it is written in the Sefer haYashar…” [Yehoshua 10:13]. The Torah is a book of yashrus – of being straight.

The Netziv in his introduction to the Book of Bereshit writes that this book, in particular, is “the book of the Yashar” because it is the story of the Patriarchs who were straight and upright (yesharim). The Netziv writes that the nations did not know that Avraham kept the entire Torah (even Eruve Tavshillin) [per the teaching of Chazal], but they knew he was a “straight shooter”. They knew he was honest and upright.

The word that defines Torah is Yashar – to be straight, to be honest, no tricks, no deception. This is what the Sefer HaYashar represents. Unfortunately, we live in a time when this principle is observed in the breach rather than in actuality. We hear all too many times stories about people who are “less than yashar“. Very less than yashar! We all cringe when we hear these stories, every time one of these scandals rears its ugly head. That is not the way it is supposed to me.

A nephew of mine corrected a story I had heard involving Rav Aharon Solveichik, zichrono l’bracha. Rav Aharon Soloveichik commuted by plane between Chicago and New York. He lived in Chicago, was a Rosh Yeshiva in Yeshivas Brisk there, and for a time served as a Rosh Yeshiva in Yeshiva University. He travelled regularly between the two cities. One time, his mother-in-law, who lived in New York, wanted to visit her daughter in Chicago, but she did not like to fly. So Rav Aharon Soloveichik accompanied her back from New York to Chicago on the train.

They came to the train station to purchase two tickets and the agent behind the counter said, “you’re in luck – today spouses go for free!” So Rav Aharon Soloveichik looked at the agent and said, this woman is not my spouse, she’s my mother-in-law! The agent responded, “We don’t look at marriage licenses.” Rav Aharon was insistent: “But she is not my wife. Let me see your supervisor!”

The dialog was repeated with the supervisor. Rav Soloveichik protested that they should not be eligible for the free ticket because she was not his wife. The supervisor told him, “Listen here, you look old enough that she looks like she’s your wife! What do you care?” “No. She’s not my wife. I want to pay for her.” This is yashar.

Rav Yakov Kamenetsky was a Rav in Toronto before he came to Torah VoDaath. One Purim, the community in Toronto gave him a silver platter. A couple of days later, a congregant saw Rav Yakov in downtown Toronto at a pawnshop. It looked like he was trying to pawn the silver tray he had received earlier that week as a present from his congregation. The congregant went back to the other members of the shul and said “What kind of a Rabbi do we have here? We give him a

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present and he pawns it!” The President of the shul called in Rav Yakov and demanded an explanation. Rav Yakov told them that the Magen Avraham rules that the presents a Rav gets from his congregation for Purim and Pessach are to be considered as part of his salary. “If it is part of my salary, I have to report it on my taxes so I have to know how much it costs. I went to the pawn shop to find out the fair market value of the tray so I could accurately declare it.” This is yashrus.

This is the yashrut of which the Semag writes [Positive Command #74] that when the Almighty finally comes and redeems us, the nations of the world will say “He acted correctly (b’Din assa) because they are honest people (sh’hen anshe emet). However, if the Jews will cheat, the nations will wonder “What is this that G-d has done? He chose for Himself thieves and cheaters!”

We daven the entire Rosh Hashana that we want Moshiach. We want G-d to rule over the entire world. There is a very simple formula for bringing Moshiach. We must first make ourselves into such people that the nations of the world will be able to say “Ah! Those Jews are so honest! The Almighty knew what He was doing by redeeming them!” — When that happens, Moshaich will come, may it be speedily in our time.

Yom Kippur - Confession and Redemption

(Rabbi Zev Leff)

Beset by many evils and troubles, the will say, "It is because Hashem is no longer with me that these evil things have befallen me." On that day I will utterly hide My face because of all the evil that they have done... (Devarim 31:17-18).

Rambam says that this admission of guilt and regret is still not a full confession, and therefore Hashem continues to hide His face. But the hiding is different: no longer is it a hiding of Hashem's mercy, allowing evil to befall them, but rather a hiding of the ultimate redemption. That change in Hashem's relationship contains a hint to their ultimate redemption when their repentance is complete.

To better understand this Rambam, we must first understand the function of verbal confession in the teshuvah process. Sefer Hachinuch (Mitzvah 363) offers two explanations of the benefit of verbal confession. First, verbalizing one's repentance creates the feeling of conversing with a second party, which, in turn, sensitizes a person to the reality of Hashem's presence, Hashem's awareness of his every deed, and the need to render an account before Hashem. The greater a person's awareness that his sin was one in Hashem's presence, with His full knowledge, the greater His shame and regret.

Secondly, verbal expression intensifies the process and leaves a more lasting effect.

In addition to regret over the past, teshuvah also requires a commitment not to repeat the sin again. That commitment must be so decisive, resolute, and firm that Hashem Himself can testify that at the moment of confession, the sinner does not contemplate ever committing that sin again. Just as a vow to do or not to do something in the future requires verbal expression, so, too, does the commitment not to repeat past sins.

Sefer Yereim specifies another dimension to verbal confession -- supplication for atonement. There must be a clear recognition of the seriousness of the damage caused by the sin, both in terms of the damage to one's soul and one's relationship to Hashem, and in terms of the effect on the world by closing the conduits of blessing. For this, one must entreat G-d to forgive, heal and repair the damage. Just as prayer and supplication must be verbalized to establish a feeling of communication, so, too must one's entreaty for atonement.

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There is yet another aspect of confession that relates to the nature of sin itself. Sin, says the Maharal, is one neshamah of the Jew. It cannot blemish the neshamah itself. Rather it superimposes layers of impurity that separate one from his essence. Since the Jew's connection to Hashem is through that untainted essence, when he becomes distant from his essence, he also becomes estranged from Hashem.

Teshuvah, then, is the return of the Jew to his essence and the breakdown of the barriers that separate him from Hashem. Hashem does not leave the Jew when he sins; rather the Jew loses contact with Hashem, Who still resides within the essence of his soul. As Chazal say on the verse, "I am asleep, but my heart is awake" (Shir HaShirim 5:2), my heart refers to Hashem. Though the Jew sleeps and loses consciousness of Hashem, Hashem still occupies his heart.

By articulating his sin in vidui, the Jew makes it something external to himself. Then he is able to detach those layers of sin that have accreted on his neshamah. Vidui itself becomes an act of purification. Thus, Targum Yonasan translates the word "purify" in the verse "Before Hashem should you purify yourself" (Vayikra 16:30), as "confess." The confession is itself the act of purification.

It is this last aspect of full vidui which is lacking in the confession, "Because G-d is not with me, all these misfortunes have befallen me." Although this statement expresses regret, recognition of the devastation resulting from sin, and even hints to a commitment to avoid this state in the future, it is still lacking. There is no recognition that it is not G-d Who has deserted us, but we who have become detached from ourselves and therefore from Hashem.

When a Jew feels Hashem has abandoned him, says Sforno, he gives up hope, since he thinks that it is G-d Who must first return. But in truth it is man who has strayed from his essence, and he can find G-d where he originally left Him. Teshuvah is thus literally redemption: "Return to Me for I have redeemed you" (Yeshayahu 44:22). One redeems his untainted essence from the layers of sin and impurity that encrust it.

As long as we fail to comprehend this aspect of redemption, G-d continues to hide the face of redemption from us. When we appreciate all the aspects of vidui, including that recognition that Hashem remains where He always was, waiting for us to strip away the barriers, we can look forward to both personal and national redemption. Reprinted with permission from Artscroll Mesorah Publications, ltd. This article is provided as part of Shema Yisrael Torah Network Permission is granted to redistribute electronically or on paper, provided that this notice is included intact. For information on subscriptions, archives, and other Shema Yisrael Classes, send mail to parsha@shemayisrael.co.il

Horse and Rider: Who’s Leading Whom? Practical suggestions on how to prepare for Yom Kippur. (By Emuna Braverman)

“Woe for the loss of a good servant. If not for the tree of good and evil, everyone would have a snake who’d carry their bags around for them.” (Story from the Talmud)

What on earth does this mean?

We all recognize the battle between our body and our soul, our baser instincts and our more elevated ones, between our id and our superego if you prefer the Freudian. It’s really life’s struggle, life’s challenge. It’s ongoing. It’s every day. In fact, it’s every moment. It’s our moral choices, the ones that take us towards G-d or away from Him, that bring light into the world or, G-d forbid, darkness.

The snake in the Garden of Eden story was our baser instinct incarnate. He represented our yetzer hara, our desire to rebel, to disobey, to indulge our appetites and our ego. Once Adam and Eve ate, these desires became internalized rather than external and the battle began.

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But the strange story is telling us something deeper – that, even now, with the right attitude, we can recalibrate our relationship to our yetzer hara.

It should be our servant. It should carry our bags. In other words, we should use it – its energy and its power – to accomplish good in the world. We should be its master. It’s only when our body controls us that we make mistakes, that our world and our focus are out of sync.

Our sages compare it to a horse and rider – with our soul the rider and our body the horse. The horse is strong and powerful and the rider needs the horse in order to get where he needs to go. But the rider must be in charge and determine the direction – and not give over that responsibility to the horse. It sounds absurd when we put it in those terms and yet we do it all the time.

As I said, this is our life’s constant challenge. We have so many opportunities to be the rider, to be the leader, to be a soul and not a body. And we have exciting moments when succeed, when we sit masterfully astride our horse and move strongly forward – and, unfortunately, discouraging ones when we don’t, when the horse drags us through the mud.

Yom Kippur is the opportunity to repent and atone for those lost or missed opportunities and to make decisions that will enhance our ability to make the right choices next time. A few examples of body over soul moments:

We give in to frustration and anger – from road rage directed at an anonymous stranger (even muttering in the car is not our highest self) to frustration with our husbands – over small things – “Didn’t I ask you to take out the garbage before you left for work?” –and big –“ I told her she couldn’t have that/go there; why did you go behind my back and say yes?” to anger with our (mostly) defenseless children – over forgetting their lunch or not doing their homework or not being ready on time or, (the more serious) not being kind to their siblings.

We indulge in jealousy –perhaps fostered by our obsessive and counterproductive wasting of hours on Facebook

We give in to our desires – it’s not that it’s bad to break our diets or skip our exercise regimen; it’s when I allow my desires to determine my actions that I give the horse its head. When I eat that chocolate cake even though I’m full and I keep eating and eating or finish that carton of ice cream in bed (I don’t actually do that one anymore but everyone in my family remembers the days!) that I feel humiliated. Because I let my body win. I didn’t control my choices.

We are lazy, and critical, and worried and depressed. The list goes on. Giving in to any or all of these negative traits is letting the yetzer hara take control. We have to fight back.

We are so much more than our bodies but sometimes it just feels so hard so we let our bodies lead. We give up the fight. We let our bodies make our choices for us, decide our direction for us. We let the horse control the rider.

This year on Yom Kippur we want to make new choices.

In order to ensure this we need a plan. We need to choose one thing to work on – let’s say for example it’s lashon hara, speaking in a derogatory way about others. There is no point in saying “I’ll never speak lashon hara again.” Chances are we will. We’ll be in a situation and it will just be too tempting, too juicy…

So let’s pick one hour a day for 40 days that we won’t speak it. Let’s do in the merit of someone getting healthy or getting married etc. so we have extra motivation. We need to bribe the body (Even a promise of new shoes at the end can be effective! Trust me.)

Let’s do it at a time that works. Just like alcoholics avoid streets with familiar old bars and any other situations that trigger their “I want a drink” response, we also need to be strategic. If there’s one friend who always speaks gossip or with whom our relationship is based on it, we could

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definitely diminish our contact with her but at the very least, we shouldn’t call her during our lashon hara-free hour!

You don’t have to make your hours at two in the morning but you don’t have to make them at your hardest time either. They can be at work, when you usually exercise, at dinner time – for a more elevated dinner conversation.

For whatever you pick, I recommend 40 days not a month because 40 is a time of renewal and rebirth. The flood was 40 days and a new world was born.

Yom Kippur is also an opportunity for spiritual rebirth, to wipe the slate clean and start anew.

But it’s not magic. The opportunity to wipe the slate clean is a gift. The starting anew is up to us. It begins with recognizing who is the rider and who is the horse and owning up to our responsibility – and even celebrating it.

Wells Fargo and Taking Full Responsibility The confession “I take full responsibility” should not become a meaningless expression that makes a mockery of repentance. (By Rabbi Benjamin Blech)

First the facts: In a boiler room atmosphere of excruciatingly high pressure to boost Wells Fargo Bank’s numbers, John Stumpf, the bank’s chairman of the board, made clear to his employees that there were daily quotas for tellers and personal bankers at Wells Fargo to push account holders to open new accounts – and to do whatever it takes to make sure they were successful. So from 2011 through 2015, Wells Fargo opened more than 2 million bank and credit card accounts for customers without their authorization. When signatures were required, they were forged. Bank clients were charged more than $2.6 million in unwarranted fees, all of which was able to boost the company’s stock by $30 per share.

It took a while for regulators to discover the fraud. In the meantime, the value of shares personally owned by Stumpf jumped by over $200 million. Once the swindle became public, lawmakers pressed the CEO for action. Not to worry, he assured everybody. He was personally going “to take full responsibility.”

So here’s what he did next: He fired some 5300 low ranking employees – the people at the very bottom of the food chain who made about $12 per hour – who were forced into their illegal involvement at the risk of losing their much-needed jobs. And of course, when pressed by the Senate committee chairman Elizabeth Warren to give back the money he personally took while the scam was going on as well as the increase of his portfolio based on nothing more than outright theft, he made clear that wasn’t part of his obligation at all. Nor did he commit to clawing back any of the pay given to executives during the years the sham accounts were opened, including granting a lavish retirement package to the director in charge of the entire program who walked away with $124.6 million in stock and options!

“Full responsibility” has become nothing more than a devious strategy to avoid further retribution, a cynical ploy to get a free pass for forgiveness

The words “I take full responsibility” were uttered under the bright lights of a United States Senate hearing. They were sworn to by the CEO of Wells Fargo, one of the most valuable banks in the world, in response to the unearthing of a monstrous financial scandal under his leadership and almost certainly with his knowledge and authorization. Yet what became strikingly clear soon enough was that they carried with them no intention to assume any financial penalties, to suffer any personal consequences, or to pay any price for a grievous admitted criminal act. Once more we were treated to the phrase which has become almost the default of scoundrels who seek to

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have their sins forgotten and their crimes forgiven. “Full responsibility” has become nothing more than a devious strategy to avoid further retribution, a cynical ploy to get a free pass for forgiveness – as if it deserves automatic absolution without the willingness to accept any personal penalty.

Indeed, “full responsibility” has become the most meaningless phrase in the English language. As noted economist and social theorist Thomas Sowell put it: “Don’t you love it when someone says, ‘I take full responsibility’? Translated into plain English, that says, ‘Now that I have admitted it, there is nothing more for me to do (such as resign) and nothing for anyone else to do (such as fire me).’ Saying ‘I take full responsibility” is like a get-out-of-jail-free card in the Monopoly game.’”

John Stumpf is just one in the long line of rogues who have turned “I take full responsibility” into a meaningless personal confession expressed as supposed apology but offered merely as a way to stave off any further punishment or guilt. It isn’t the first step to paying a price for the problem; it’s a statement used to avoid paying any price at all.

Repentance can only begin with the recognition that we are fully responsible for our actions.

Thankfully we’ve just learned that in light of all the negative publicity surrounding this blatant injustice, the Board of Wells Fargo has decided to actually put some financial bite into Stumpf’s admitted self-guilt. Remarkably, Stumpf is being forced to forfeit 41 million dollars of his ill-gotten gains – although he will assuredly be able to manage with the remaining millions he managed to loot from an unsuspecting public. His version of “full responsibility” won’t condemn him to the kind of financial suffering he caused for his now fired low-level employees as well as his bank’s customers.

Taking personal full responsibility is precisely the theme during the High Holy Day period. None of us are blameless. On Yom Kippur we verbalize our failings. We acknowledge that we have fallen short in so many ways, that we could have been so much better, that we are ashamed of our weaknesses and imperfections. Repentance can only begin with the recognition that we are fully responsible for our actions.

We must be careful not to fall into the contemporary trap of acknowledging responsibility without recognizing any consequences. As we beat our breasts and seek atonement, we must remember that taking full responsibility isn’t enough unless it is joined to a sincere commitment for change, for rectifying the sins of the past and for making ourselves worthy of divine blessings.

Children and the Art of Saying Sorry Learning how to say sorry from our children this Yom Kippur. (By Yael Zoldan M.A.)

In the hustle and bustle of daily life where rules are broken, chores ignored and breakfast dishes are left on the table, I notice that my children say they’re sorry in so many different ways.

Their apologies vary by age and temperament and by degree of fault. They say it shamefacedly, eyes down, hands fiddling or shoved into pockets. The say it defiantly, glaring, lips curled but voices wavering in their determination not to cry. They fling it over their shoulders as they run out of the house, “Sorry! Bye!” or they bring it to me reverently presented with trembling hands, morose, hoping that I’ll accept.

They are sorry for broken things, lamps, mugs, dishes; for lost things that they were not careful with. They are sorry for moments of disrespect or temper and for laziness and unwillingness. They are sorry for action and for tone of voice. They are sorry even though they are not really sorry but know that they should be sorry. Or they are sorry even though they would do it again and think they are right or what they did was necessary, but still sorry that I disagree, that I disapprove.

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They are sorry because they fear consequences or sorry because their conscience hurts or sorry because they know they fell short and want to do better or because they think they hurt me and they know I love them.

Their apologies elicits something in me, some yearning for connectedness, some urge for compassion, some need to be on the same page again.

Their sorry makes me sorry. For being so judgmental, for having impossible standards, for making it difficult to live up, for hurting them somehow.

The remorse of my child arouses kindness and love in me. And I think – I hope – that my remorse offered up to G-d in guilt and sorrow and fear and sometimes in self-righteousness, indifference or ignorance, that my sorry elicits the same feeling in Him. That He looks at me with compassion and sees that I am trying and failing, that it’s hard to be His child in this world. I hope He sees my glaring eyes and my trembling hands and knows that I am so often biting my lips and trying not to cry. That I yearn to be on the same page, that I am ashamed of myself for having disappointed Him yet again. That I know that He loves me and I wish I could do it all differently somehow.

The ways that children say it vary but they say it because they value us and need our love and compassion. Saying sorry is stretching your hand out, hoping for acceptance and forgiveness and love.

And I, a child of G-d who has fallen short again and again, who can’t seem to get it right, who is impatient and ungrateful and fumbling and annoyed, I am sorry too.

I realize that my misdeeds hurt Him, that my disrespect and laziness are shameful, that I could do better. That I should do better. I yearn to be connected and understood and absolved.

So with a trembling voice, I whisper that I am sorry because I know that He hears me, and I stretch out my hand to my loving Father and hope for His forgiveness and acceptance and love.

InTERESTIng MIdRASH (from Torah Tots)

STANDING ROOM ONLY

10 Moses commanded them, saying, "At the end of seven years, at the time of the Sabbatical year, during the Sukkot festival, 11 When all Israel comes to appear before Hashem, your G-d, in the place that He will choose, you shall read this Torah before all Israel, in their ears, 12 Gather together the people - the men, the women, and the small children, and your stranger who is in your cities -'so that they will hear and so that they will learn, and they shall fear Hashem, your G-d, and be careful to perform all the words of this Torah.

(Devarim, Deuteronomy 31: 10-12)

Moshe introduces one of the last commandments in the Torah, the Mitzvah of Hakheil, (literally - gathering) - the gathering of the entire Jewish people.

In Vayikra, Leviticus (25:1-7), we read about how Eretz Yisrael is governed by a seven-year agricultural cycle. During the seventh year, the Shmita (Sabbatical) year, no work may be done in the fields. The time that would otherwise be devoted to material concerns, are dedicated to Torah study and spiritual development.

At the conclusion of this period, the entire Jewish people assembled in Yerushalayim, (Jerusalem), "the place which Hashem chose," during the Sukkot Yom Tov (holiday). On the first day of Chol Hamoed (the Intermediate Days of the Yom Tov), the Kohanim (priests) urged the people to gather in the Bet Hamikdash (Holy Temple).

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Tosefta Sotah (7:8) relates how Hakheil was announced by trumpet blasts:

"On that day, the Kohanim stood at all the closed and open places [of Yerushalayim] with golden shofars in their hands. They sounded the shofars repeatedly."

A high wooden platform was constructed in the Ezrat Nashim (Women's Courtyard - the outer courtyard of the Bet Hamikdash) upon which the king read selected inspirational portions of Devarim, (Deuteronomy)* to the people. At the conclusion of the reading, he recited seven blessings**, praising Hashem for causing His presence to dwell in Eretz Yisrael.

[*The king read from the beginning of Devarim to the end of the first paragraph of the Sh'ma (6:9), the second paragraph of the Sh'ma (11:13-21), and 14:22 to 28:69. (Talmud Sotah 41a). These passages are all on the general subject of allegiance to Hashem, the covenant, and reward and punishment. As you can imagine, this was a deeply moving event for Klal Yisrael.]

[**The seven blessings are: 1) R'tzay / Accept favorably... 2) Modim Anachnu /We bow... 3) Ata B'Chartanu / You chose us from all the nations... 4) A blessing for the continued existence of the Bet Hamikdash, ending Hashochain B'Tzion /He who dwells in Tzion 5) A blessing for the continuation of the kingship 6) A blessing that Hashem accept the service of the Kohanim favorably 7) The king's own tefilla, ending Boruch Shomaya Tefilla / Blessed be He who listens to prayers.]

During Shmita, the Sabbatical year, Bnei Yisrael had dedicated the major portion of their energies to Torah study. Then, from Rosh Hashana to Sukkot, they were preoccupied with the festive season and the service associated with it. After the Sukkot holiday, they returned to their homes and their worldly pursuits. The Hakheil gathering served as a climax for these efforts, and provided inspiration for the following years.

At the Hakheil gathering, the Kohanim brought the Torah scroll to the Kohain Gadol (High Priest), who presented it to the king as he stood. The participation of these two individuals conveyed an important lesson. There are three crowns: the crown of royalty, the crown of Kehuna (priesthood), and the crown of Torah. In the Hakheil experience, both the Kohain Gadol and the king demonstrate that the Torah is supreme, above the other crowns.

Talmud Chagigah (3a) relates:

"The Men" - Why did they come? "To learn."

"The Women" - Why did they come? "To hear."

"The Children" - Why did they come? "To give reward to those who brought them."

Intellectually, the people responded to the Hakheil experience in different ways, as indicated by this Talmudic passage. However, regardless of these differences, the gathering left a powerful emotional impact on all the participants. In Hilchot Chagigah (3:7), the Rambam writes:

"[This experience] was ordained by the Torah to strengthen true faith. Each individual felt as if he was just commanded to observe it by Hashem [Himself]."

The Torah specifically obligates women to take part in this Mitzvah: Although women are generally exempt from performing Mitzvot associated with a specific time, an exception was made in this instance. The inspiring effect of Hakheil was necessary for women, too.

The commentaries note the importance of the children's participation.

Tosafot (Chagigah ibid) comments that the mitzva of Hakheil is the Biblical source for our bringing even young children to the Synagogue. (provided that they are not soiled and do not disturb the service).

Minchah Gedolah relates that children told each other:

"I remember when my father took me to Yerushalayim. We joined the huge crowd in the Bet Hamikdash and the king read the Torah to us."

Such an experience certainly motivated children to "learn to be in awe of Hashem."

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At what age did the children participate in Hakheil? Ramban notes that infants were not required to participate. A child was not obligated to attend until he could understand and learn from the experience.

The Maharsha does not accept this view. He maintains that if it was physically possible for a child to participate, he was required to attend. Even if no cognitive impression would remain, the experience would subconsciously shape his character and spur him to greater Torah practice.

Both perspectives are relevant in educating our children, though one has generally prevailed. On one hand, Sefer Chasidim sternly warns against bringing children to the synagogue lest they disturb the worship of the adults. Nevertheless, it has always been customary to bring children to synagogue as soon as they are capable of maintaining decorum. The impressions created by these early experiences play a major role in the development of the child's Jewish commitment.

The Talmud relates that the mother of one of the Mishnaic Sages (Rabbi Yehoshua) used to bring his cradle to the study hall, so that he could absorb the sounds of Torah study from infancy. In modern times, it has become acknowledged that the time to inculcate values in children is from their earliest youth, and especially by the example of parents and others who sincerely strive for the ideals they preach. Thus, for bringing their children to Hakheil, parents deserved to be rewarded, for they demonstrated that the Torah is precious to them.

The Netivot in his sefer on Chumash, Nachalat Yaakov, is puzzled by the Talmud Chagigah's unusual answer - that the reason for bringing small children to the Bet Hamikdash for Hakheil is "To give reward to those who brought them."

He asks:

If all the adults must be in the Bet Hamikdash for the mitzva of Hakheil, where will all the children be? Should you leave them at home alone and unsupervised'? Hakheil is not like the yearly Purim reading of Megillat Esther, where the mother and father can go to shul in two shifts so there is always someone to watch the children. There is only one reading of Hakheil, and everyone has to be there. So you have to bring the children anyway. Why is there such a great reward for doing something that we have to do anyway?

The Nesivot answers that the Talmud is telling us that when there is something you have to do anyway in order to fulfill a mitzva, that deed itself is a mitzva. Though bringing the children is necessary, Hashem is telling us that if we need to do it anyway, then it becomes an essential part of our own Avodat Hashem, and the Torah tells us that we will be rewarded for doing it.

Similarly, says the Anaf Yosaif, the Talmud cited above shows Hashem's love for the Jewish people. Hashem converted the necessity into a "mitzva"; that is, if parents brought the children l'shaim shamayim - because He so commanded, they would gain extra reward. Source: Meam Loez, The Torah Anthology

Kid’z Korner (Revach)

Rav Shimon Schwab - Why Did Yehoshua Rebuff Moshe Rabbeinu And Keep It A Secret?

On the day Moshe Rabbeinu was supposed to pass on from this world, he cried to Hashem and said, "Let Yehoshua take my leadership, but let me remain alive."

Hashem agreed and said, "Now go to Yehoshua and act like he does to you."

Moshe ran to Yehoshua's house and Yehoshua became frightened. "Rebbi, come with me," said Moshe. When they came to the Ohel Moed the cloud of the Shechina descended on Yehoshua

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and Moshe was left outside. When the cloud lifted, Moshe asked Yehoshua to tell him what Hashem had said.

Yehoshua replied, "When Hashem appeared to you, did I know what you spoke about?"

Moshe screamed, "Let me die one thousand deaths and not have an ounce of jealousy." (Medrash Devarim Rabba 9:9)

Moshe preferred to die rather then be jealous, but why didn't Yehoshua want to tell Moshe what Hashem said? Rav Shimon Schwab answers with a Rashi in Vayeilech (31:7). Moshe told Yehoshua, "Ki Ata Tavo Et Ha'Am HaZeh," which the gGemara Sanhedrin (8a) explains that Moshe told Yehoshua to lead Bne Yisrael together with the Zikeinim. However, Hashem disagreed, as later in the parsha (31:23) Hashem told Yehoshua, "Ki Ata Tavi," meaning that you will lead alone and by force, as each generation can have only a single leader.

Rav Schwab says that Hashem told him this when he was in the Anan. Yehoshua did not want to repeat this to Moshe because he didn't want him to feel bad that Hashem gave him different instructions, and for Moshe's honor, he refused to tell him what Hashem said.

Meshech Chochma - A King in Front of the People

The Meshech Chochma says that we know that a king is commanded not to be haughty, "LiVilti Rum Livavo." He must deal with every individual with love and compassion. However, this is only in private. Publicly he must show a tough exterior and may not be Mochel on his Kavod. We even see that Shaul Hamelech was punished for being too soft and compassionate.

There is a remez to this from the pasuk (VaYeilech 31:7) where Moshe called Yehoshua and said to him, "L'Einei Kol Yisrael Chazak V'Ematz." In a play on words the Meshech Chochma says, "Before the eyes of the people, that is when you must be strong and bold."

Halachot of Elul (Daily Halacha)

Should Children Fast on Yom Kippur?

The Shulhan Aruch (Orah Haim 616:2) rules that children under the age of 9 should not fast at all on Yom Kippur. Below age 9, according to Maran, there is no concept of Hinuch (training in Misvot) with regard to fasting on Yom Kippur, and thus these children should be fed on Yom Kippur just as they are on any other day of the year. Once a child reaches age 9, the Shulhan Aruch then writes, he or she should be trained to fast for a brief period of time. For example, if a child normally eats breakfast at 8am, on Yom Kippur he should be fed around an hour later, at 9am, so he begins training to fast on Yom Kippur. If the child is weak and it is important for him or her to eat at the regular time, the Shulhan Aruch adds, then the training should begin a year later, when the child is ready.

The Shulhan Aruch then rules that once a boy or girl reaches the age of 11, he or she is required Mi’de’rabbanan (on the level of Rabbinic enactment) to observe the Yom Kippur fast and fast the entire day. (Ashkenazim follow a more lenient view, and maintain that youngsters should begin observing the full fast later.)

However, Hacham Ovadia Yosef, in his Hazon Ovadia – Laws of Yom Kippur (p .340; listen to audio recording for precise citation), writes that Maran’s ruling does not apply nowadays, because of the weak condition of our generation in relation to past generations. Children today are not as physically capable of fasting as the children in earlier generations, and they therefore should not complete the fast until the age of Bar Misva or Bat Misva. Hacham Ovadia rules that boys at age 12 and girls at age 11 should fast until midday (as defined by Halacha), or approximately 1pm, but then the parents should force them to eat. Unfortunately, there have been incidents of children who insisted on fasting the entire day, or who told their parents they ate when in reality they did not, and ended up becoming ill, Heaven forbid. Parents should therefore see to it that their children are fed on Yom Kippur, and, as

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mentioned, even 12-year-old boys and 11-year-old girls should eat at midday. Hacham Ovadia applies to this issue the adage, “Al Tehi Sadik Harbeh” – “Do not be exceedingly pious.” There is no value in endangering children’s health for the sake of training them to fast.

Even once a child reaches the age of Misva obligation (13 years for a boy, 12 for a girl), the parents must ensure that the child is strong enough to observe the fast. Hacham Ovadia writes that if there is even the slightest question concerning a child’s ability to fast without endangering his or her health, a physician should be consulted.

Should children be trained not to wear leather shoes on Yom Kippur, or are they allowed to wear leather shoes?

According to the strict Halacha, children are permitted to wear leather shoes on Yom Kippur, however, given the availability of comfortable non-leather shoes nowadays, children should be trained to wear specifically non-leather shoes, already from a young age.

With regard to bathing, Halacha permits washing infants and applying oil to their skin on Yom Kippur, but it is customary to be stringent in this regard. Certainly, if a child is dirty, he may and should be washed, and if an infant has a particular need to be bathed or to have oil applied, this is permissible. Under ordinary circumstances, however, children should not be bathed or have oil applied on Yom Kippur.

Summary: Children below the age of 9 should not fast at all on Yom Kippur. Children from age 9 should be fed an hour or so later than usual in the morning, assuming they are healthy and strong. At the age of a 12 for a boy or 11 for a girl, the child should fast until midday and must then be fed. Children should be trained to wear non-leather shoes on Yom Kippur already at a young age, and should also not be bathed, unless this is necessary due to dirt or because of health considerations.

DAF YOMI MASECHET MENAHOT (Daf Notes)

The Water Wept at the Destruction of the Temple

Midrashim say (cited by Rabbenu Bechayei, Vayikra 13) that the sea stood before Hashem and said, “The

Torah was given in the desert; the Temple was built in settled land; what about me?” and Hashem

promised that the salt produced from it would be offered on the altar. The Gerer Rebbe zt”l, author of

Imre Emet, said that therefore, when the Jews were exiled, we are told: “There we sat, we also wept”

(Tehilim 137:1). “Also” includes whom else? The lower water which wept again once the Temple was

destroyed and the sacrifices and salting were discontinued (Likutei Yehudah, 96).

Salt and Understanding

Rav Yitzchak Blazer zt”l would lament: Witness the deterioration of the generations! In Chazal’s era they

would say, “it has salt like understanding.” Understanding was important to everyone and salt was

compared to it. In our era, values have inverted. If we want to say that someone is lacking maturity, we say

that he “lacks salt.” Salt now is understood by all and serves as a parable for the importance of

intelligence… (Telale Orot, Vayikra 2:12).

Mitzvos not Nullifying Each Other

In the sefer Aryeh Sha’ag it is written that the reason mitzvos do not nullify each other is because the

angels who are created from each mitzvah are angels of peace, and on the contrary, each angel is

connected to his fellow, for the six hundred and thirteen mitzvos collectively make up the entire person,

and each limb connects to its fellow; however, regarding prohibitions, one can nullify the other. This is

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because every angel that is created from a transgression is separate from his fellow, and one has no

connection to the other at all.

Devar Tora in French: (Rav Itshak Nabet)

Un Cadeau Formidable

Il est écrit dans le traité Chabat (10, b) que celui qui fait un cadeau à son ami doit l’informer de sa valeur. Nos sages expliquent, en effet, qu'il est important que celui qui reçoit un présent en connaisse l'importance afin qu'il ne le néglige pas. Parfois, une femme peut recevoir un bijou ou un tableau très cher et penser que c'est un petit cadeau sans valeur. Pour ne pas en arriver à cette situation gênante, le talmud nous enseigne que celui qui offre un beau cadeau doit en prévenir son ami. Ce mercredi, Hachem nous offre l'occasion de faire Téchouva lors du jour de Yom Kippour. Essayons de comprendre l'importance de ce jour afin de ne pas mépriser ce cadeau incroyable.

Il existe plusieurs allusions à la Mitsva de Téchouva dans la Torah, notamment dans la paracha Netsavim. Comme il est écrit : « Cette Mitsva n'est pas loin de toi, ni inaccessible... », ou encore « Et tu reviendras vers Hachem et tu écouteras sa voix... » A priori, tout celui qui lit ces versets comprend que celui qui entreprend la démarche de Téchouva et qui abandonne ses fautes, les avoue, les regrette et prend sur lui de ne plus recommencer, se rapproche du Créateur et se voit pardonner ses forfaits. S'il en est ainsi, nous avons une grande question sur un texte de Yeheskiel chapitre (33,10) dans lequel Hachem dit à ce prophète : lorsque les enfants d'Israël te diront : « nous avons tellement fauté que nous allons mourir avec ces fautes, car la Téchouva ne pourra pas nous protéger !» dis- leur en Mon nom : « Je jure, parole du Seigneur Hachem, que je ne désire pas la mort de l'impie. Je ne désire qu'une seule chose : qu'il revienne de ses mauvais chemins et qu'il vive ! Revenez, Revenez de vos voies tortueuses... Pourquoi mourir, enfants d’Israël ?»

De nombreux points sont étonnants dans ce texte : premièrement, pourquoi nos ancêtres n'ont- ils pas cru qu'ils pouvaient faire Téchouva, alors que c'est une Mitsva explicite dans la Torah ? De plus, pourquoi Hachem eut-Il besoin de jurer ? Pourquoi ne leur a-t-Il pas simplement présenté les versets de la Torah qui incitent à revenir vers Lui ? Pour répondre à ces questions, nous allons nous servir d'une allégorie du rav Baroukh Rozenblum chlita à qui nous devons ce dvar Torah :

Un chef d'entreprise avait ouvert depuis plusieurs années un petit super-marché. Une petite dizaine de caissières, une autre dizaine employés s'occupaient de la manutention, de l'entretien et encore quelques secrétaires et un comptable. Ce petit monde faisait entrer en moyenne 5 000 euros par jour. Ainsi, le revenu annuel s'élevait-il environ à 1 600 000 euros. En enlevant les salaires, les locations du terrain, des camions...cette entreprise devait finir l'année avec un peu plus de 250 000 euros de bénéfice. Cependant, à la fin de l'année, après avoir remis les comptes à son expert comptable, celui-ci lui répondit, le visage sombre, qu’il avait accumulé un peu plus de 500 000 euros de dette... Le patron incrédule n'en revenait pas :" comment est-ce possible ? Vous savez, répondit le comptable, les chiffres ne mentent pas ! Maintenant, il peut exister de nombreuses raisons qui peuvent entraîner une situation comme celle-ci : des employés peuvent détourner des marchandises, ou les livreurs peuvent garder des cargaisons, ou encore le comptable peut faire des erreurs... Après quelques mois d'enquêtes et de visionnage des vidéos de surveillance...il découvrit que la faute venait du comptable. Celui-ci avait commis de nombreuses et graves erreurs qui avaient entraîné cette crise. Le chef convoqua l'employé et lui apprit son licenciement. Le comptable éclata en pleurs :" je vous en prie ne me renvoyez pas, j'ai dix enfants à la maison. Je vous en prie, je ne ferai plus d'erreurs, je vais faire attention, laissez-

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moi encore une chance !" Le chef d'entreprise, fut prit d'un élan de pitié et lui laissa une dernière chance :" attention si l'année prochaine tu te trompes..." Hélas, le scénario se reproduisit l'année suivante... seulement au lieu de causer la perte de 750 000 euros, il n'entraîna "que" la perte de 125 000 euros.

Est-il possible qu'une personne équilibrée puisse garder un employé comme cela ? Même s'il se met à pleurer comme un bébé, tout patron dirait :" écoute, je ne suis ni les restos du cœur ni l'armée du salut, je suis désolé..." Voilà la question des enfants d'Israël à Yeheskiel. Comment Hachem peut-il encore nous pardonner ? Après toutes ces années de fautes...Comment un patron peut il garder un employé comme cela ? C'est complétement illogique." Le rav Blazer zal explique qu'un homme ne jure que pour renforcer une chose qui n'est pas logique. Si je dis que j'ai vu un bus à Paris, je n'ai pas besoin de jurer. Si je dis que j'ai vu un avion décoller sur les Champs Elysées, je vais devoir jurer pour renforcer ce que j'affirme.

Hachem jura aux enfants d'Israël que, malgré ces dizaines années de fautes, Il n'attendait que leur Téchouva. Pourquoi ? Parce que le comptable de cet histoire, c'est le fils du chef d'entreprise. Or, lorsqu'un père voit les erreurs de son fils, le rapport est complétement différent. « Vous êtes les enfants d’Hachem » nous dit le prophète. Et même si tous les ans, vous fautez contre Moi, Je jure que vous pouvez revenir. A l'image d'une mère qui prend son bébé et le nettoie... Malgré les mauvaises odeurs, elle fait attention à ce que l'eau ne soit pas trop froide pour son petit Moché, ni trop chaude, du reste. De même, Le Maître du Monde, tous les ans, nous prend et nous nettoie de toutes nos fautes, de toutes nos impuretés le Jour de Kippour et nous appelle à revenir vers Lui, année après année. Voilà le cadeau incroyable que nous allons recevoir samedi. Voilà pourquoi il n'existe pas de jour meilleur pour Israël que ce jour de Kippour. Seulement, n'oublions pas que ce jour n'efface les fautes que de celui qui fait Téchouva. Alors, profitons de ces 25 heures pour demander pardon et prendre sur nous quelques résolutions pour l'avenir.

Nous vous souhaitons une très bonne fête, et une année pleine de Vie, de Torah, de Mitsvot, de santé, d’argent, et de paix...

Et, par- dessus tout, qu’on ait le mérite d'entendre très prochainement le son du Grand Chofar, amenken yéhi ratson.

Pour se Faire Juger Favorablement

Lors du mois d'Elloul, nous avons l'habitude de répéter dans les Sélihot la fameuse prière Vayaavor, dans laquelle nous citons les treize attributs de miséricorde. Nous trouvons l'origine de cette coutume dans le traité de Roch Hachanna (17,b) dans le que Rabi Yohannan explique le sens du verset " Vayaavor Hachem al panav vayikra… Chémot (34;6) (la traduction de ce verset est la suivante: Hachem passa devant lui etproclama: "Hachem, Hachem, Tout puissant, miséricorDi-sux et Charitable, il est patient et tarde à se mettre en colère, il est plein de bonté et de vérité.Il offre ses biens à la millième génération, il efface les fautes volontaires, les rebellions et les fautes involontaires et il purifie…). Ce rav disait : la Torah nous apprend ici qu'Hachem s'enveloppa de son Talith à la manière d'un officiant de synagogue et montra à Moché Rabénou cette prière. Puis Il lui dit : Lorsque les bné Israël fauteront, qu'ils fassent cela devant Moi, et Je leur pardonnerai." De nombreux sages relèvent qu'il n'a pas été dit : "qu'ils disent cela devant Moi". A travers cette allusion, Rabi Yohanan voulait nous apprendre que le meilleur moyen pour qu'Hachem efface nos fautes est de Lui ressembler. Et comme le développe le Ramak zal dans son livre Tomer Dévorah : de même qu'Il est bon, sois bon avec les autres. De même qu'Il est patient, sois patient…Ainsi, un des travaux essentiels du mois d'Elloul et de Tichri est d'essayer au maximum de se renforcer dans notre comportement avec autrui.

Une des idées fondamentales du jour de Roch Hachanna est qu'Hachem est "assis" sur son trône de justice. Comme nous l'avons expliqué, c'est le jour pendant lequel toutes les créatures passent devant

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Lui et sont jugées. Or notre objectif, pendant ces quarante huit heures, est qu'Il se lève de ce siège, c'est-à-dire de ce statut de Juge, et qu'Il s'assoie sur celui de Miséricorde pour nous inscrire dans le livre de laVie. Ainsi, tout le déroulement de ces deux jours à travers les prières, notre Téchouva, le chofar, le séder du soir…vise à transformer la rigueur en amour. C'est pourquoi nos maîtres nous demandent, en particulier pendant les jours à venir et jusqu'à Yom Kippour, de nous efforcer de ressembler au Tout Puissant dans ce point en particulier. Nous devons également nous lever de notre siège de juge afinde nous asseoir dans celui de Miséricorde.

Pour comprendre comment réaliser ce service divin, nous devons connaître un dernier point à propos du jugement céleste. Le Hafetz Haïm zal, dans son livre Chmirat Alachon, explique qu'Hachem juge chacun en fonction de la manière dont il juge les autres. Ainsi, lorsqu'on voit une chose qui ne paraît pas "cachère" dans le comportement d'autrui ou dans son discours, nous avons deux possibilités : soit la juger péjorativement et accabler son attitude, soit la juger favorablement en supposant que nous n'avons pas tous les éléments de l'histoire ou que cette personne ne sait pas forcément que cette chose est interdite… Si nous avons la mauvaise habitude d'inspecter le comportement et de condamner notre entourage, il faut savoir que les accusateurs divins visionneront eux aussi nos actions et nos mitsvot avec un peigne très fin. Mais si nous prenons l'habitude de ne pas trop relever les imperfections de nos amis et de toujours bien interpréter leurs actes, mesure pour mesure, les anges accusateurs, en se montrant plus cléments, seront contraints de nous défendre.

Si nous désirons donc réellement qu'Hachem s'assoie sur son trône de Miséricorde, nous devons tout faire pendant ces quelques jours à venir pour juger tout le monde positivement. Et si nous y prêtons attention, nous pouvons ressentir une tension particulière lors de cette période qui n'existe pas toute l'année. Nos sages expliquent qu'Hachem envoie tous ces événements porteurs de contrariétés afin d'observer notre jugement. Ainsi, chaque accrochage représente une occasion pour nous, si nous y réagissons bien, de faire pencher la balance vers la Vie. Mais pour réussir à transformer ces mauvaises pensées qui surgissent instinctivement, nous devons prendre conscience de plusieurs points. Premièrement, ce que l'on croit être une faute ou un mauvais comportement se révèle très souvent être une mauvaise interprétation de l'événement, bien loin de la réalité. De plus, même si sans aucun doute, il s'agit d'une faute, de nombreuses raisons, que nous ne connaissons pas, et qui peuvent amoindrir la gravité de ce comportement, peuvent exister. Enfin, nous devons nous rappeler que, de même que nous possédons sur certains points un Yetser Ara très fort que nous n'arrivons pas à surmonter, il existe chez chacun des domaines qui lui semblent indépassables. Or, comme nous ne savons pas délimiter ni les capacités ni les difficultés d'autrui, tout jugement ne peut être qu'erroné.

En outre, si nous essayons de trouver à chacun des circonstances atténuantes, nous augmentons nos chances d'être inscrits dans le livre de la Vie et de nous protéger des accusations. Ainsi, en nous levant de notre siège de juge, nous permettons à Hachem de s'asseoir sur son trône de Miséricorde et de décréter à notre encontre tous les bienfaits spirituels et matériels dont nous avons besoin pour l'année prochaine. Alors, qu'Hachem nous aide à l'imiter en jugeant tout le monde positivement et qu'Il déverse toutes les bénédictions inscrites dans cette paracha sur notre peuple, amen ken yéhi ratson.

Devar Torah in Spanish: (Rav Yonatan Gefen)

Teshuvá: Un Lavado para el Alma. ¿Hiciste algo mal? Todos lo hemos hecho. He aquí como arreglarlo, de una vez por todas.

Mucha gente malinterpreta el concepto de pecado. Piensan que alguien que peca es una "mala persona".

En realidad, la palabra en hebreo jet no tiene ninguna relación en significado con la palabra pecado. Jet aparece en la Torá refiriéndose a una honda que "erró en dar al blanco". ¡No hay nada inherentemente "malvado" respecto a esa honda! Más bien, ocurrió un error – debido a una falta de enfoque, concentración o habilidad.

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Esto mismo se aplica a nosotros. Cuando nos comportamos de forma irresponsable o destructiva, simplemente hemos errado nuestro tiro. Cada ser humano tiene un alma, un pequeño trozo divino que nos diferencia de los animales. Cuando hacemos algo mal, es porque la "voz" de nuestra alma se ha quedado temporalmente muda debido al rugido del cuerpo físico. Esta confusión es lo que nosotros llamamos "Ietzer HaRá". Pero nuestra esencia se mantiene pura. Sólo tenemos que hacer algunos ajustes – ¡Y estaremos de vuelta en camino hacia nuestro blanco!

Esta es la idea de teshuvá, que literalmente significa "retorno". Cuando "hacemos teshuvá", examinamos nuestras formas de ser, identificamos en cuales estamos mal y "retornamos" a nuestro estado previo de pureza espiritual. En este proceso "retornamos" también hacia nuestra conexión con Di-s.

El proceso de teshuvá involucra los 4 pasos siguientes:

Paso 1- Arrepentimiento. Darse cuenta de la medida del daño que se ha hecho y lamentarlo sinceramente.

Paso 2- Cesación. Parar inmediatamente la acción perjudicial.

Paso 3- Confesión. Articular el error y pedir perdón.

Paso 4- Resolución. Hacer un firme compromiso de no repetirlo en el futuro.

Ahora vamos a examinar cada uno de los pasos en detalle.

Paso 1: Arrepentimiento

A veces tratamos de justificar nuestras acciones, usando una variedad de excusas:

• "Todos los demás lo hacen".

• "¡Por lo menos no soy como algunas personas que van por ahí, matando y robando!".

• "¿Quién eres TÚ para decir que está mal?".

El arrepentimiento no es realmente posible, a menos que podamos distinguir claramente entre el bien y el mal. De lo contrario, solamente racionalizaríamos y nos engañaríamos para llegar a pensar que no hemos hecho nada mal. Los estándares de nuestra sociedad, que constantemente van cambiando, contribuyen a esta falta de claridad.

Por ejemplo, imagina que has crecido en una casa en la que el chisme era algo que se hacía constantemente. A menos que tengas conocimiento de la idea judía de Lashón HaRá ("lenguaje negativo") y te hayas dado cuenta de su naturaleza destructiva, ¡Es posible que nunca consideres que hablar así de los demás está mal!

(Por esta razón, es importante estar familiarizado con la Halajá, la ley judía, y tener un rabino que te conozca personalmente y te pueda aconsejar).

¿Cómo debemos sentirnos al reconocer un error propio? ¿Debemos sentirnos culpables, despreciables o malvados? ¡No! "Culpa" es una emoción negativa que dice "Yo soy malo". Mientras que "Arrepentimiento" es el reconocimiento positivo de que, mientras mi esencia sigue siendo pura, he fallado en cumplir con lo que se espera de mi potencial.

Sentir arrepentimiento es una señal positiva de que estamos nuevamente en contacto con nuestra esencia divina. Nuestra conciencia no nos va a dejar tranquilos hasta que hayamos corregido nuestro error. ¿Acaso una persona malvada sentiría arrepentimiento luego de hacer una transgresión?

Este primer paso de teshuvá es, de hecho, el más crucial. – Ya que, a menos que una persona se sienta arrepentida, posiblemente continuará con sus formas erradas.

Paso 2: Cesación

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El Talmud dice:

Una persona que cometió un error y lo admite, pero no renuncia a hacerlo otra vez, es comparada con el sumergirse en la mikve sosteniendo un reptil muerto en la mano. Por que a pesar de que se sumerja en todas las aguas del mundo, su inmersión es inútil. Sin embargo, si lo suelta [al reptil] de su mano, luego al sumergirse en 40 sehas de agua (la medida mínima de una mikve), su inmersión se hace inmediatamente efectiva. (Tahanit 16a).

¿Te imaginas pedirle perdón a alguien mientras continúas haciéndole mal al mismo tiempo? Si no se para la mala acción, ni siquiera todas las buenas intenciones del mundo podrán ayudar.

Paso 3: Confesión y pedir perdón

Al admitir nuestro error, la ley judía prescribe que debemos articularlo verbalmente. El Majzor ArtScroll de Iom Kipur da una hermosa explicación de porqué esto es tan crucial para el proceso de teshuvá.

Al ser inteligente, pensante, e imaginativo, el hombre tiene todo tipo de pensamientos pasando constantemente por su mente. Incluso las reflexiones más sublimes de remordimiento y mejoramiento personal, no le son extraños, sin embargo no le duran. Para que estos pensamientos tengan un sentido duradero, él debe destilarlos en palabras, ya que el proceso del pensamiento culmina cuando las ideas son expresadas y clarificadas.

Esto no es tan simple como parece. Por lo general, es terriblemente difícil para la gente admitir explícitamente que han hecho algo mal. Nos excusamos. Nos negamos a admitir la verdad. Le echamos la culpa a otro. Negamos lo obvio. Nos destacamos por racionalizar. Pero la persona que arranca de sí misma la incomoda verdad, "Yo he pecado", ha llevado a cabo un granDi-so y significativo acto.

La Torá nos pide ser humildes y estar afligidos mientras pedimos perdón. Esto es crucial para permitir que la "víctima" sane. ¿Alguna vez alguien te ha pedido perdón y te has dado cuenta que no es sincera? No es suficiente con tan sólo murmurar las palabras "lo siento".

Incluso algunas cortes civiles están adoptando este principio; algunos jueces requieren que los criminales demuestren un arrepentimiento verdadero y que pidan perdón formalmente a las víctimas antes de considerar una reducción en la condena.

Paso 4: Decidir no repetirlo

En Iom Kipur, decimos dos plegarias ("Ashamnu" y "Al Jet") la cuales contienen una extensa lista de errores. De hecho, al revisar esta lista, ¡encontrarás que la mención de errores Cubre cada aspecto de la vida! Esto nos lleva a preguntar: Al decir estas plegarias, ¿Estamos realmente haciendo un compromiso de no pecar nunca más? ¿Es esto realista?

Imagina a un niño que está dando sus primeros pasos frente a sus orgullosos padres. Se pone de pie, da un par de pasos – y se cae sin éxito. Los padres aplauden excitados y con regocijo. Pero analicemos la escena, ¿No deberían los padres estar apenados? Después de todo, ¡El niño se cayó!

La respuesta es obvia. Un padre no juzga a su hijo basado en si camina o se cae, sino que según si dio algunos pasos en el camino correcto.

Así es también, con Di-s. No estamos compitiendo con nadie más que con nosotros mismos. Lo que a Él le preocupa, es si estamos haciendo un esfuerzo sincero para ir en la dirección correcta. Di-s no te pide que cambies en el área que todavía no es viable para ti cambiar. Estamos comandados a ser seres humanos, no ángeles. Esto significa hacer un serio compromiso a cambiar – y dar los pasos correctos en el momento correcto.

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Un individuo no tiene que tener todas las respuestas ahora mismo. La clave es el compromiso a cambiar. Debes tener en cuenta las situaciones en las que puedes tropezar, y mantenerte a una distancia segura de ellas. La Torá dice: Fortalece tu voluntad en cierta área y Di-s te asegurará el éxito. No hay nada que se pueda interponer en el camino de la persistencia y la determinación. Tal como dice el Talmud (Makot 10b) "En el camino que una persona quiera ir, será guiado".

Nahala of Rav Avraham Chalfon Sunday the 7th of Tishri

Rav Avraham Calfon (1735-1819). Born in Tripoli, Libya. Actually, in those days, Libya did not exist - the region was comprised of three independent regions, Cyrenaica, Tripolitania and Fazzan. He learned under several sages, most notably the Italian gadol, Rav Malachi ben Yaakov HaKohen, author of Yad Malachi, a sefer that discusses the methodology and rules of the Shas and poskim. Blessed with wealth from both his parents and his in-laws, Rav Avraham was able to devote himself to Torah his whole life. He was appointed sheikh (president) of Tripoli's kehillah, in 1778. By the time of Rav Avraham’s birth, Ahmed Karamanli controlled much of modern Libya. Karamanli was a member of the Sultan's household guard, assassinated Tripoli's evil Ottoman governor in 1711, and installed himself as a semi-independent ruler in his stead. As a result, Tripoli became a Corsair (Barbary pirate) base.

Roke'ach: Four Kinds of Tshuvah That You Need to Do, Haba'a, Mishkal, HaGeder,

HaKatuv

Tshuva means that you need to leave your old way, put measures in place to ensure that you do not return to those ways, make amends for what you have done, and accept your punishment. The Roke'ach outlines 4 kinds of teshuva you need for each avera to satisfy these criteria.

Tshuvat Haba'ah - This is the first and most crucial step. It is not enough that you say you won't do the avera again. You must prove it. You can accomplish this only when you are faced with the same exact situtation once again but this time you resist the temptation to sin. Until that happens your tshuva is not complete. Our temptations when we are young are not the same as our weaknesses when we are old. We outgrow some of the silly things that turned us on as we grow up. Therefore, warns Shlomo Hamelech "Zchor Borecha Bime Bachurotecha", return to Hashem when you are still young because once you get old and do not have that same desire your teshuva is incomplete.

Tshuvat HaGeder - Although you have made up your mind that doing the avera was bad and you vow to stay away from it in the future, you are after all only human. It would be irresponsible not to put safeguards in place to make sure that you don't come near the possibility of tempting yourself once again. In Pirke Avot it says that Chachomim make a fence around the torah. Everybody knows that something they really hate they don't just avoid, they stay as far away as possible from it. A tzaddik is not someone who can stare temptation in the eye and not flinch, a tzaddik is someone who shapes his whole life out of avoiding avera. This is called Tshuvat HaGeder. The Tshuva of fences.

Tshuvat HaMishkal means that although you promise to be good in the future you still need to make up for the past. If you had great physical pleasure from the avera you need to give it back. How so? By tormenting yourself in the reverse way of your enjoyment. This is why curbing your eating, talking, sleeping, and sight are the hallmarks of teshuva. They serve as an antidote for most averot which are caused by excesses of the body and mind.

Tshuvat HaKatuv - For many averot the torah prescribes a punishment to be administered by Sanhedrin whether it's Makot, Mita, or financial restitution. Accepting the Torah prescribes punishment is called Tshuvat HaKatuv. Since there is no Bet Din today, see the Roke'ach for ideas how you can simulate Tshuvat HaMishkal.

בס''ד