Purim Katan and Daf Yomi B’Halacha

Tuesday, Feb 15 is Purim Katan. The last section of the Shulchan Aruch (697) is about Purim Katan.

The Shulchan Aruch says:
On the 14th and 15th of the first Adar one should not say Tachanun and should not say the Psalm, La-Menatzeyach Ya’ancha Hashem Be-Yom Tzarah. One these days we don’t say hespeds or fast. However, other Purim matters are not practiced on them. There are authorities who say than even hespeds and fasts are permitted on them. The Rema says: The practice accords with the first reasoning (i.e. no hespeds or fasts)

The Rema adds: There are authorities who say that one is obligated to increase ones feasting and rejoicing on the 14th of the first Adar. This is not the practice. Nevertheless, one should have a somewhat larger meal then in order to satsify the view of the authorities who are stringent in this matter and someone with a contented heart is always festive.

The Mishnah Berurah says: The Tashbeytz stated that one should have a larger meal on Purim Katan and Rabbeinu Yechi’eyl of Paris was accustomed to have a larger meal and invite people. This is what the Rema means when he concludes by saying “and someone with a contented heart is always festive” i.e. that it is desirable for one to have a larger meal to honor the miracle which was performed at these times.

As it happens, this week concludes the 7 year cycle of the Daf Yomi B’Halacha cycle which goes through the entire Shuchan Aruch and Mishnah Berurah with a 5 day a week learning schedule. The new cycle begins on Sunday, February 20.

You can download the luach to start the cycle.

Sefaria has begun an English translation of the Mishnah Berurah.

YU Torah has shiurim on the Mishnah Berurah cycle.

The OU has has shiurim on the Mishnah Berurah cycle.

This is probably the most important Yomi cycle since we need to know halacha to serve Hashem properly. This is a great opportunity to going through the Mishnah Berurah. Please join the cycle this upcoming Sunday.

Defining Happiness – Rav Itamar Schwartz (Bilvavi)

Rav Itamar Schwartz, the author of the Bilvavi Mishkan Evneh

Get a PDF of Repairing Your Simcha

The Source of Sadness

What is a person’s natural mood – to be happy (b’simchah), or to be sad (atzuv)? Without considering other possible factors that take away a person’s happiness – what is a person’s natural state? What is the source of our sadness, and what is the source of our happiness?

The source of sadness is clearly explained to us by our Sages. All sadness came onto the world as a result of the first sin of mankind. After the sin, Adam was cursed with the pain (“etzev”, which comes from the word “atzvus”, sadness) of hard work, and Chavah was also cursed with “etzev”, with the pains of child labor. If not for the first sin, it wouldn’t be possible for people to become sad.

So we know what causes sadness: sin. But what brings simchah\happiness? From where do we get our simchah from?

First, we need to define simcha\happiness – and then we can know what the source of it is.

The Two Kinds of Happiness

There are two kinds of simchah\happiness. One kind of happiness is when I am happy because of something; there can be many things that can cause me to be happy. Another kind of happiness is when I am happy for no reason at all; just like you can’t ask why dirt is dirt and why water is water, so is there a kind of happiness which you can’t explain why it is so. It just is.

In other words, there is an external kind of happiness, and an inner kind of happiness.

External Happiness vs. Inner Happiness

The external kind of happiness, which is to be happy based on a reason, is just the absence of sadness – but it isn’t really “happiness”. The inner kind of happiness, though is actual happiness; it is not just an absence of happiness. It is a happiness simply because that is the way we are created – to be able to be happy, without any reason.0F1

1 Editor’s Note: The Rav has spoken more about this concept in Getting To Know Yourself, where he mentioned the observation of the Brisker Rav zt”l, who pondered: Why is that children are naturally happy, whereas adults find it harder to be happy? As we go through life, we go through various circumstances which may harden us and damage the happiness which we were born with (but it is always there, deep down). The fact that children are naturally happy shows us that we are all born with a natural happiness that is not dependent of any one reason.

The first sin of mankind made it possible for a person to become sad; the curses that came to mankind are essentially forms of sadness, which did not exist in the desired plan of creation. Creation became altered through the sin and brought sadness to the world, making it possible for people to become sad. Not only that, but the sin also caused that we need a reason to become happy.

There is a mitzvah to rejoice on Yom Tov, but this is also happiness based on a reason. We celebrate all of the Fomim Tovim because we were taken out of Egypt. The deeper understanding of this is that the entire concept of Yom Tov came into creation as a result of sin as well. If not for the sin, we would have no need for festivals, because if we need a reason to be happy, this is all the result of the curse given to mankind, so it is cannot be the deepest source of our happiness.

In other words, to be happy “because” of something is that I need to be happy when I achieve something. This is the external kind of happiness.

By contrast, the real, perfect kind of happiness is a very inner kind of happiness. This is the happiness of the tzaddikim, who “rejoice in Hashem”. The inner kind of happiness is an intrinsic kind of happiness; it is when I am happy for no reason at all. This is the higher kind of happiness, which is experienced by tzaddikim.

The ultimate kind of happiness we should achieve on this world is the inner kind of happiness, which is to be happy with one’s intrinsic existence, and not to need any reason to be happy. But this inner happiness is usually concealed from us and it very far from our grasp.

Practically speaking, most people live off of their achievements, and not from their intrinsic existence. Happiness based on achievement is the lower kind of happiness, not the higher kind of happiness. Since that is the reality right now, we will focus our discussion on the lower kind of happiness and on how we can attain it.

Although it is not the ultimate kind of happiness, as we have explained, it is still a kind of happiness nonetheless. Thus, let us try to learn how to achieve it, so that we can at least have some degree of happiness.

Why Most People Aren’t Happy

Most people are not able to have constant happiness, and the reason for this is because they need to always see results, in order to be happy.

But when you are happy only when you get something, it’s like what is written, “Stolen waters are sweet.” The sweetness lasts only for when we have it, but when our achievements go away, we no longer have a reason to be happy. Such a happiness is based on what’s new in our life, so when it’s still new to us, it can give us happiness, but when it’s no longer new, the happiness goes away with it. Even the happiness of Yom Tov, which is a mitzvah, is only a temporary happiness. It is only three times a year.

In the future we will have the ultimate happiness, which is the happiness of the tzaddikim, who “rejoice in Hashem”. For now, we must try to at least have the lower kind of happiness, which is to be happy with our achievements.

Most people today don’t even have the lower kind of happiness, because they aren’t even aware what makes them happy. Many times you can ask a person, “Why are you happy?” and he says, “I don’t know…”

Is such a person happy because he’s such a ‘happy go lucky’ person that everything makes him so happy? That isn’t the reason for his response. It is simply that he isn’t aware to what makes him happy, and that’s why he doesn’t know if he’s happy.

Awareness To What Makes You Happy

The only way to be happy on this world is, to be aware as you’re doing something that will lead to your happiness. If you are aware what makes you happy (and you are involved in trying to achieve it), then you can be happy, but if you’re not aware as to what makes you happy, then you won’t achieve happiness.

If you are aware that you are on the way toward happiness (and you’re doing something to get there) you will be able to be happy. But if you’re not aware, then even when you get what you want and you’re happy, your happiness goes away as soon as whatever you get is no longer here anymore.

You must be aware to what makes you happy, and what makes you sad. This awareness is part of our journey toward happiness, and it has a lot to do with how you are happy or sad.

Being Happy Now, Before You Get What You Want

To illustrate what we mean, let’s say a person has a child after waiting twenty years for a child. He is ecstatic, but why? It’s not just because he has a child. It is because he waited so long. From here we can see that happiness depends on being aware of your journey toward whatever it is that you wanted to achieve. This is called a tahalich – a “journey”. We must always see the tahalich we are on, if we ever wish to be happy.

Let’s say a person is happy when he gets to his results, but he doesn’t care about what he did in order to get there. If that is his outlook on life, he will never be happy, even when he gets the results he wanted. We can see from one who has a baby after a long time of waiting; he isn’t just happy from the results, but he is happy only because he is aware of his journey in getting there. Without that awareness of what he had to go through to get his results – in this case, the birth of a child – he wouldn’t appreciate the child. Now that he had to wait so long, his joy knows no bounds when he finally has a baby.

The basic idea we learn from this is that in order to be happy, a person needs to be aware about his actual journey toward happiness. That means he has to be happy, even now – before he sees results. He’s on a tahalich toward happiness, and he has to see that’s he’s on that tahalich, if he is to appreciate what he’s striving for.

We can see that people lose their happiness very quickly, even after they get what they want. This is because they aren’t aware of the steps they took to get there and only focus on the results. When people only care about results, then whatever happiness they get vanishes with time.

Happiness – Feeling Like I’m Moving

When a person is doing something in order to become happy, he is really moving. He’s trying to gain happiness, so he’s moving toward it. The movement itself is what is making him happy (if he realizes it). It is our movements which make us happy.

We can see this from dancing. A person uses his feet to move; what does a person do when he is happy? He dances. He dances with which part of his body? His feet.

The depth behind this is that happiness is when we move. It’s not like how we are used to thinking, that we can only be happy when we arrive at what we want. Really, happiness is when we are happy with the very steps we are taking in order to get there. Thus, if we don’t have this awareness we won’t be happy, because our whole happiness can only come from appreciating how we’re moving towards it.

We are used to thinking that one can only be happy when he gets his results, and what he did to get there is meaningless; the main thing if he achieved or not. The usual mindset of people is to only value achievement, while efforts alone are regarded as meaningless. The truthful perspective, however, is that a person can only be happy with what he achieved only when he is aware with what he did to get there. Great achievements alone do bring one to have happiness. Only when we realize our efforts – as we are trying to achieve – will we be able to appreciate our achievements are receive happiness from them.

Happiness Defined: Awareness of Effort, Plus Achievement

It’s really two-fold: The results and the effort together make a person happy. If I am happy with only results but not with my efforts, I won’t even realize my own happiness when I get what I want, and I won’t be able to keep my happiness. But if when I get my results I am aware that I had to take a certain path to get there – I will be able to appreciate my achievement. So even when you are happy with your achievements, your happiness is really coming from how much you put into it to get there. If you have this awareness, you will be able to be happy with your achievement, but if you are not aware of this, then you won’t be happy – even when you finally get what you want.

Thus, the harder the struggle to get there, the more you enjoy the happiness when it comes. Like we see from the father who didn’t have children for a long time and finally had a child, he has much more profound kind of happiness, because the path he took to get there involved a lot of perseverance (and he recognizes that). The happiness of your achievement is really based on seeing the change to your situation, thus the greater you see how your situation changed from bad to good, the greater the happiness.

The Future Happiness

The happiness of the future redemption will also be this kind of happiness, but on a much higher level. It will be a major change to our situation, and that is why we will be so happy. It will be a very great happiness because of this long, painful exile we are in. The pain of this exile only adds to the quality of the future happiness. The depth of our whole exile is really that most people are only happy when they have results. But in the future, it will be revealed to all people the way to be happy with even the path to get there. Then, our happiness will be perfect. (For now, we cannot reach the perfect happiness, and thus we will have to settle with imperfect happiness, which we are describing).

Knowing Why We Are Happy

What we must ask ourselves is: are we happy with only our achievements, or are we happy even with what we are putting in in order to get there? We need to become aware what is making us happy. The way we are defining happiness here is not what we are used to. We will therefore elaborate more on the definition of happiness, and then these words will appear simpler.

Let’s say a person is happy when he achieves something. What does that mean? If you think about it, it’s not really a happiness that comes from getting what he wanted. It is really because he breathes a sigh of relief: “It’s finally over.”

Happiness is really to be happy with whatever it was that brought me to my happiness. How do we know this? Happiness is the opposite of sadness. Sadness is when a person puts in effort and doesn’t see results; a person is very sad when he fails after trying so hard to get something. If that is sadness, then happiness, which is the opposite of this, is the other way around: when a person is happy with doing something that brought him to what he wanted.

So happiness is not experienced when I get what I wanted; it is more about getting to what I want. Sadness, by contrast is when I don’t see results, and thus all my efforts are in vain – which makes me sad. (If I wouldn’t base my happiness on results, I wouldn’t be sad, because I could just appreciate my efforts.)

This is why it is not possible in this world to be totally happy, because all of us have some fruitless efforts; this makes us partially sad, even though we have other achievements. Chazal praise a person who “rejoices in his suffering”. The depth of this is that a person rejoices in the path he is on, which is that he is on his way toward being healed. It’s not that he has to enjoy his suffering for the sake of suffering; it is rather that he is happy because he recognizes that he is on a certain path (the road to his recovery, which may involve some suffering).

The Condition Needed

There is a condition for this kind of happiness to work: A person has to be able to see that he eventually will have results from what he is doing now. (This can either be because he has emunah, or because it just makes sense that he will see results from his efforts.)

Meaning, if a person just embarks on an unrealistic goal, he won’t be able to be happy, because realistically speaking, he can’t say that his efforts will get him any results. But if he is on a path in which his goal is a realistic possibility, then he’s able to be happy – even before he gets to his goal.

What is the understanding of this? Superficially, this is like when someone is told, “Don’t worry, everything will turn out good in the end.” But that is not the depth behind it.

A person is sad because he is doing something that is moving along slowly and fruitlessly – it doesn’t seem like he’s getting anywhere; he’s on a path which will not bear any results. Such a person indeed is not able to derive happiness from what he’s doing. Why? Happiness comes from moving toward a goal, and a person who doesn’t seem to be making any progress in what’s he’s doing isn’t moving.

But if someone is on a realistic undertaking to get toward a certain goal, then he can be happy now even before he gets to his goal, because he’s moving along a realistic path to get to a realistic goal, and that’s something that can give him happiness.

Now that we have understood this, it is apparent that a person cannot be happy even when he gets what he wanted to achieve if he wasn’t aware of how he got there. If a person is happy with his efforts, then he can be happy with his results, but if he isn’t happy with his efforts, he won’t even be happy either when he gets his results.

How To View Your Failures

Now we can go a step further with all this.

If a person understands this, he is able to make himself happy even “retroactively” – it is possible to undo all your frustration! How?

The whole reason why we ever became frustrated was because we failed in our life at certain situations; all of us have gone through failures and very difficult times. The only reason why we were frustrated at our failures was because we only wanted to see results, and we aren’t aware of the happiness we could have been having with the efforts we put in.

To illustrate, Chazal say1F2 that if a person tells you, “I tried, and I succeeded – believe him; but if he tells you, “I didn’t try, yet I succeeded” – don’t believe him.” The depth behind this is that in order for a person to really achieve, he needs to be aware of his efforts. If he wasn’t aware of his efforts, then he won’t even arrive at his achievement, so don’t believe him if he says, “I didn’t try yet I succeeded.”

When we don’t see results from our efforts, it makes us sad. It a death-like kind of feeling not to achieve, and it reminds a person of death, which is epitome of sadness.

But if a person is aware that he is on a path that can lead to results, he can be happy even before he sees results. Not only that, but even if he didn’t see any results in the end, he can turn all his frustration into happiness – by becoming aware that he put effort into something. After all, he engaged in a realistic, worthy undertaking. So what if he didn’t see results from it? He was involved in trying to achieve a realistic goal. That itself is a reason to be happy.

If we become aware now that we took certain steps to get to our results, then we can make ourselves happy with those efforts, even if they were failures!

In this way, we can turn all our sadness and frustration into happiness; we can clean ourselves up from all the “dirt” (sadness) that has piled up on our soul from all the years until now, and turn all of our bad experiences into happiness – when we remember that what causes us to be happy is our efforts, not our results. The whole reason that we weren’t happy in the first place was because we lacked the awareness of our efforts and only focused on the results, which we didn’t get. So now, become aware of all your efforts you made (which would have made you happy then, had you been aware of it), and you will discover that all of your frustration can be undone. It’s like giving your soul a cleaning.

Guide to Buying Tzitzit

In Parsha Bamidbar, the Torah instructs us to wear tzitzit “in order to remember and fulfill all of [the] mitzvahs” (Bamidbar 15:40). To explain the mitzvah, the Midrash brings an analogy of a ship passenger who fell into the water. The captain throws him a line, shouting, “Hold onto the rope and don’t let go, otherwise your life is finished!”

The following tzitzit primer was sent to us courtesy of Ben Slobodkin, owner of Ben’s Tallit Shop.

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Tzitzit is considered a special, cherished mitzvah, because it helps us cleave to all of the other mitzvahs. Since we are enjoined to perform mitzvahs in an aesthetically pleasing manner – zeh Keli ve’anveiHu – wearing a nice tallit katan is commendable.

Wool or Cotton

According to the Shulchan Aruch, fabrics besides wool require tzitzits only according to Rabbinical Law, but the Rema rules that cotton and other fabrics must have tzitzits min haTorah (O.C. 9,1). Therefore Sephardim are usually stringent while Ashkenazim are often lenient. The Mishna Berura and the Pele Yoetz both state that even for Ashkenazim wool is preferable, whereas the Vilna Gaon and the Chazon Ish zt”l were known to wear cotton and Rav Moshe Feinstein zt”l held that during the hot summer months, even according to Ashkenazim one can wear a tallit katan made of cotton if he finds wool uncomfortable.

Wool is more expensive than cotton, but it is also more durable and offers a number of other advantages. From my experience, wool tallit katan garments are generally of high quality, whereas cotton can be quite flimsy. If you go with cotton, make sure the eyelets are reinforced, otherwise the fabric will tear easily if the tzitzits get tugged for whatever reason. Tallit katan garments are sometimes made from a thicker, sturdy cotton fabric and feature high quality stitching, but this type is hard to find.

Strings and Knots

If you buy a tallit katan with the tzitzits already tied, look them over if possible. The quality of the knots can vary tremendously. I’ve seen factory tied tzitzits that were not even fully tied.

Tzitzits strings must be made leshem tzitzits (i.e. with intention to fulfill the mitzvah). The question is from what point in the production process this is required. The prevalent opinion is from the spinning stage. Whether machine-spun tzitzits can be made leshem tzitzits is questionable, therefore I strongly recommend buying hand-spun tzitzits, particularly since the difference in cost is relatively small (about $5). Sometimes you will come across tzitzits strings that are reinforced at the tips, which can preclude the need for dabbing glue or making little knots on the ends.

If you want the best tzitzits money can buy, look for niputz lishmah, which are made leshem mitzvah starting from the carding stage. According to the Rema, the custom is to be lenient, whereas the Mishna Berara notes that the Maharal of Prague and the Prisha held it’s best to be stringent in this regard. Expect to pay three times the cost of regular hand-spun tzitzit strings.

Here in Israel the Eida Chareidit of Jerusalem recently started insisting that tzitzits strings made under their supervision be made leshem mitzvah starting from the “lashonot” stage, which comes just before spinning. These tzitzits are known as “lashonot hatzemer” and are only slightly more expensive than other hand-spun tzitzits.

If you can’t afford to spend any money on tzitzits, there are still hiddurim available to you. First of all, you can make a point of tying the tzitzits yourself, since Chazal tell us doing a mitzvah yourself is better than having someone do it for you. There are also side benefits to be gained from DIY tzitzits tying: you will become more familiar with the mechanics behind the mitzvah and won’t be hapless if you ever face broken tzitzits strings.

Size Requirement

Another hiddur is to make a point of wearing a size and design that meets the minimum size requirements according to all opinions. How big does a tallit katan have to be? Both the height and the width must be 50 cm according to Rav Chaim Na’eh, 55 cm according to Rav Moshe Feinstein and 60 cm according to the Chazon Ish. Whether you measure from the bottom of the slit in front or from the neckline is subject to some debate, but the widespread custom is to be lenient. If you prefer to be stringent, try to find a tallit katan with a round neck or sew it closed before you tie on the tzitzits.

Ben Slobodkin grew up in Los Angeles, has a bachelor’s degree from UC Santa Cruz and is an alumnus of Yeshivat Dvar Yerushalayim. He owns and operates Ben’s Tallit Shop, an Israel-based tallit and tzitzit webstore.

Originally posted in June 2011.

Groups Within Orthodoxy

A while ago, Steg, a Beyond BT commentor defined the following principles of Left Wing Modern Orthodoxy in a comment. He wrote

Please stop confusing LWMO with MO-Lite. LWMO is:
1. a generally positive view of general society (i.e. “what’s out there that can make me a better person/jew” as opposed to “what’s out there that i should avoid in order to be a better person/jew”)
2. a preference for lenient opinions over more stricter ones, especially for the sake of preserving community
3. a differentiation between halakha and sociology; i.e., just because something “isn’t done” doesn’t mean it’s forbidden, and if it’s not forbidden, and there are good reasons for it, do it (commonly found in issues of gender and women’s roles)
4. a valuing of integration over isolationism, both in cooperating with other Jewish groups and in views on interacting with Non-Jews
5. an acceptance of academic methodology as part of learning Torah (such as Critical Talmud study, and Literary Analysis of Tanakh)

We thought it might be useful to define some principles of the other wings of Orthodoxy. This is a work in progress and your comments and corrections are appreciated. (Originally published in June 2008)

Left Wing MO Right Wing MO Left Wing UO Right Wing UO
Believe In G-d Yes Yes Yes Yes
Believe in Torah From Sinai Yes Yes Yes Yes
Believe in Reward & Punishment Yes Yes Yes Yes
Believe Mitzvah Observance is Obligatory Yes Yes Yes Yes
Halachic Adherence Lenient Normative Halacha Normative Halacha Strict
Scholarly Approach to Torah Full Acceptance Partial Acceptance Little Acceptance Rare Acceptance
Women’s Learning Gemora Taught Gemora Usually Not Taught Gemora Not Taught Gemora Not Taught
         
Normative Occupation Business, Profession Business, Profession Business, Profession, Chinuch Learning, Chinuch
Attitude Towards General Society Positive Potentially Positive Cautious Dismissive
Interaction with Non Jews Frequent Cautious Occasional Rare
Integration with Non Orthodox Groups Frequent Cautious Occasional Rare
Non Traditional Women’s Roles Very Accommodating Accommodating Occasionally Accommodating Not Accommodating
         
Left Wing MO Right Wing MO Left Wing UO Right Wing UO
Mixed Teenage Socializing Accepted Not Encouraged Not Accepted Not Accepted
Mixed Fund Raising Dinners Accepted Accepted Partially Accepted Not Accepted
Mixed Shmorg at Weddings Vast Majority Significant Majority Separate With Crossover No
Mixed Seating Weddings Accepted Sometimes Never Never
Men’s Dress Cultural Norms Suits, Business Casual Suits, Colored Shirts Dark Suits, White Shirts
Women’s Dress Cultural Norms, Hair Not Covered No Pants, Hair Covered No Pants, Hair Covered No Pants, Hair Covered, Legs Covered
         
Secular Studies Encouraged Encouraged Accepted Necessary for Occupation
Secular Fiction Accepted Accepted With Limits Sometimes Accepted Rarely Accepted
Secular Non Fiction Accepted Accepted Sometimes Accepted Rarely Accepted
         
Television & Movies Vast Majority Majority Minority Insignificant Minority
Internet Vast Majority Significant Majority Sometimes Sometimes
Video Games Vast Majority Significant Majority Sometimes Sometimes

Shovavim

It’s the period of Shovavim. Here’s some links on the whys and wherefores of Shovavim.

Shovavim and Self Improvement:

Shovavim is an acronym for the parshiyot that we read during the period between Chanukah and Purim. Rav Nachman Cohen writes that this period is an auspicious time to repent for Adam’s sin with the Eitz Hadaat and his subsequent errant behavior, pegimat habrit, for which mankind suffers until today. Why do we specifically repent now for the sin of Adam?

This period falls after the winter solstice when the days begin to get longer. When Adam sinned, the days began to get shorter and he thought it was because of his sin. When the days began to get longer again, he realized he was not doomed and that his repentance had been accepted. Thus this period is an eit ratzon where one can connect to Hashem.

Working on curbing one’s physical desires and avoiding inappropriate pleasures seems male focused. What is the corollary for women? The Maharal says that the primary praise of a woman is her level of tzniut. Rav Pincus writes that because Adam and Chava did not conduct themselves modestly, the snake desired Chava and devised a plot to make her sin. Therefore, in a sense, the sin of Eitz Hadaat came about through immodesty.

What is modesty? It is a call to concentrate our energies on our inner personality, our spiritual nature, which is deep and hidden within us. We must become attuned to our souls instead of getting caught up in the outer trappings of the physical world. Shovavim is not only a time to work on tzniut but a time of introspection, a time to work on our relationship with Hashem. This entails watching our behavior with the awareness that we are in the presence of Hashem. It is irrelevant what other people think. Life is about walking alone with Hashem. Elevating mitzvot to a higher level by practicing modesty in deed – not talking about the mitzvot you’ve done, is an appropriate goal to work on during Shovavim.

Shovavim Tat:

There are a number of reasons given for this period of Teshuvah:
1) During this period we read the parshiyot which describe the Jews’ suffering and exile in Egypt and their redemption, salvation, and exodus by the Hand of God. Just as Israel in the Torah called out from their physical exile, so too we call out of our personal spiritual exile. Just as the Jewish people overcame the darkness of the Egyptian exile so too we try to overcome the spiritual darkness in our lives and come closer to God from whom we are separated.

2) Many Chassidic and Kabbalistic sources describe the focus of this period as strengthening our resolve in areas of family purity (Taharat Hamishpacha) and in studying and keeping the laws of family purity.

A Sign of the Times:

Shovavim is something that came from the Mekubalim. I once heard it explained that as the generations get weaker, Hashem reveals to us the hidden light that can be found deeper into the year. Let’s face it, we didn’t really do a great job on Aseres Yimei Tshuva and Hashem is showing us these loopholes and extensions because he yearns for us to return and wants us to take advantage. This ties in nicely with something I heard from the Chofetz Chaim who when asked skeptically about Yom Kippur Katan, said that we no longer can go a whole year without a Yom Kippur. We need one once a month.

Ten for the Tenth of Teves

Ten points about the Tenth of Teves from an article by Rabbi Berel Wein.

1) The Tenth of Tevet marks the onset of the siege of Jerusalem by Nebuchadnezzar, the King of Babylonia, and the beginning of the battle that ultimately destroyed Jerusalem.

2) The date of the Tenth of Tevet is recorded for us by the prophet Yechezkel, who himself was already in Babylonia as part of the first group of Jews exiled there by Nebuchadnezzar, 11 years earlier than the actual destruction of the Temple in Jerusalem itself.

3) The Tenth of Tevet is viewed as such a severe and important fast day that it is observed even if it falls on a Friday (erev Shabbat), while our other fast days are so arranged by calendar adjustments as to never fall on a Friday, so as not to interfere with Shabbat preparations.

4) On the eighth of Tevet, King Ptolemy of Egypt forced 70 Jewish scholars to gather and translate the Hebrew Bible into Greek. Even though the Talmud relates to us that this project was blessed with a miracle

5) The 70 scholars were all placed in separate cubicles and yet they all came up with the same translation

6) The general view of the rabbis of the time towards this project was decidedly negative. The Talmud records that when this translation became public “darkness descended on the world.”

7) The ninth day of Tevet is held to be the day of the death of Ezra the Scribe. This great Jew is comparable even to Moses in the eyes of the Talmud. “If the Torah had not been granted through Moses, it could have been granted to Israel through Ezra.”

8) Ezra led the return of the Jews to Jerusalem from their Babylonian exile. It was under his direction and inspiration, together with the help of the court Jew, Nechemiah, that the Second Temple was built, albeit originally in a much more modest scale and style than the grandeur of Solomon’s Temple.

9) Since fasting on the eighth, ninth and 10th days of Tevet consecutively would be unreasonable, the events of the eighth and ninth were subsumed into the fast day of the Tenth of Tevet.

10) The rabbinic policy of minimizing days of tragic remembrances played a role in assigning the Holocaust remembrance to the Tenth of Tevet for a large section of the Israeli population.

Tenth of Teves Reading and Listening

Rebbetzin Heller on Lost in Translation: The Month of Tevet

What’s the difference between the Septuagint (the 70-man translation) and ArtScroll?

Ptolemy wanted to Hellenize the Torah. He wanted it in his library along with the other classics of his time. To him it was inconceivable that a God-given document and one written by man should be treated differently.

The goal of Torah is to present us with a way of life; one that will change us and take us to parts unknown — Gods infinity. The purpose of other works is to give us greater insight into ourselves and into the world. One deals with human beings and their world, while the other deals with a world far beyond the limitations of human observation. The authors of today’s translations want to let everyone experience Torah by making them bigger. Ptolemy wanted to give everyone access to Torah by dwarfing its scope to fit the limitations of the human mind.

Rabbi Berel Wein on the Tenth of Teves:

The Tenth of Tevet is one of the four fast days that commemorate dark times in Jewish history. The others are Tisha B’Av (the day of the destruction of both Temples in Jerusalem), the 17th of Tammuz (the day of the breaching of the defensive wall of Jerusalem by Titus and the Roman legions in 70 CE), and the third of Tishrei (the day that marks the assassination of the Babylonian-appointed Jewish governor of Judah, Gedaliah ben Achikam. He was actually killed on Rosh Hashana but the fast day was advanced to the day after Rosh Hashana because of the holiday).

Rabbi Noach Weinberg on the Seige of Jerusalem:

On the Tenth of Tevet, 2,500 years ago, Nebuchadnezzar began his siege of Jerusalem. Actually, there was little damage on that first day and no Jews were killed. So why is this day so tragic? Because the siege was a message, to get the Jewish people to wake up and fix their problems. They failed, and the siege led to the destruction of the King Solomon’s Temple.

Today we are also under siege. Much of the Jewish world is ignorant of our precious heritage. Children whose Jewish education ended at age 13 now carry that perception through adulthood. The results are catastrophic: assimilation in the diaspora, and a blurring of our national goals in Israel.

Rabbi Yehudah Prero on The Fast of the Tenth of Teves, “Asara B’Teves”

The Aruch HaShulchan concludes that we fast on this day because it marks the beginning of our sorrows – the first event in a chain which resulted in the eventual destruction of Jerusalem and the Temple, and the exile of the nation of Israel. In the event that it were possible for this day to fall out on Shabbos (which it can not, because of our calendar system), there are authorities which said that we would still fast, although fasting on the Shabbos day is forbidden. Why would we nevertheless fast? We would fast because the words used by G-d to describe the events to the prophet Yechezkel were the same words used in conjunction with the description of Yom Kippur, the holiest day of the year, on which we fast even if the day falls out on the Shabbos: the words “On this very day” “B’etzem hayom hazeh.”

If you haven’t yet listened to Rabbi Schiller’s tape on Orthodox Achdus, which gives a sophisticated and realistic approach to dealing with differences within Orthodoxy, please take the time today to give it a listen. You can download or listen to Orthodox Achdus here.

American Holidays – Thanksgiving Survival Guide, Really Short Version

For the last several years I have not had to face being around my family during any of the chagim because I had lived in Israel. Saying no to attending family holidays, for many people it is an extremely difficult burden to face. How do you say no when it is family? But how can you say yes to the Pesach Family Seder that lasts about 15 minutes and the Rosh Hashanah Meal both First and Second Night that isn’t kosher or Sukkot Chol Hamoed Lunch that isn’t in a Sukkah even when it isn’t raining.

It is so hard because we love our family and we bend over backwards not wanting to alienate them from frumkite, chas v’shalom. But lets face it…knowing that the chagim are all about our relationship with HaKadosh Baruch-Hu and we just can’t get “there” to the loftiest of places in a home where there isn’t Kiddusha…or at least the brand of Kiddusha we need especially on a Yom Tov.

So how do you get out of the holiday of Thanksgiving? It never falls on a Shabbat…ok and it isn’t a Yom Tov… no problem there. The truth is, at least for me, Turkey-Day is the one holiday I don’t want or need to “get out of”. This year, for the first time in many years, I was able to and did attend the Family Thanksgiving Dinner. So here is my Survivors Guide, really short version, to spending Thanksgiving (or July 4th, Memorial Day, Labor Day, New Years Day fill in the blank __ Day) with your family.

It is really important that you are able to do the most important thing on Thanksgiving and that is of course EAT. Waking up early on Thanksgiving, my kosher turkey went in the oven. Quickly the house was filled with all the smells of my childhood. I made everything I needed to feel good at the table…

I was able to sit next to my cousins (of course still at the children’s table) and stuff my belly with yummy Thanksgiving delicacies. I even had enough leftovers at home in the fridge to feel very American on “Black Friday”. The mashed potatoes were my “contribution” to the cornucopia feast. Of course they were parve. I couldn’t bring the traditional buttery potatoes to set along side the table of turkey and spiral-cut-you-know-what!

At the end of the evening as we all reclined in our chairs, everyone wanted to know how I made the yummy dilled mashed fluffy stuff. They were all stunned to hear about my secret to make them creamy with out milk or butter (margarine and light mayonnaise). Smiling to myself I thought of my own theory. They tasted so yummy because they were the only kosher thing on the table…of course other than my shiny aluminum pan, double wrapped foil peeled back filled with all the essentials: half a turkey breast, a mini portion of yams with marshmallow, challah stuffing, string bean casserole and of course parve mashed potatoes. FYI … you can follow the Libby’s Pumpkin Pie recipe on the label but instead of condensed milk, replace with soy milk and Rich’s cream frozen.

Originally Posted in the Birth Months of BBT in Dec 2005

An Awesome Place, Time and Soul at the Kotel

On a trip to Eretz Yisroel a few years ago, I had the good fortune to rent an apartment in Kfar David in Mamilla, very close to the Jaffa Gate. I davened almost every Tefillah at the Kotel, except for Shabbos when we were in Ramat Beis Shemesh.

Davening at the Kotel is amazing because it’s a Minyan factory and you get to join together with all types of Jews from the four corners of the world. However, I do find it distracting at Shacharis, between the people collecting Tzedakah and the simultaneous Minyanim going on at a somewhat loud volumne.

On my first Shacharis I went to the Vasikin minyan, which is at sunrise and is the best time to Daven according to the Shulchan Aruch. So here I was, at the best place-the Kotel, at the best time-sunrise, and with a great collection of Jewish souls from around the world. And to top it all off, since it was Vasikin every Minyan starts Shemoneh Esrai at the same time and the entire Kotel would be quiet together.

So I stepped into Shemoneh Esrai anticipating the sweet sound of silence, but unfortunately perfection was not to be found. There was one individual who was davening very loudly well into our Shemoneh Esrai. So there were 300 souls with the opportunity to join in Tefillah at the perfect time at the perfect place, but one person was out of step.

I decided to write three endings to this piece:

1) How does Hashem judge this situation. On the one hand the person was davening to Hashem in sincerity, but at the same time he was disturbing many other people in a situation where total quiet was a possibility.

2) I need to work more on my davening. If I really worked on it, I could daven anywhere without being distracted. Perhaps wanting or needing silence is really a deficiency in my davening.

3) We’re in Golus and even if we’re at the perfect place and the perfect time, it’s our souls that need correcting. That begins with me working on caring about this unknown individual as much before the Shemoneh Esrai as after. He’s a great Yid who made the same journey I did to daven at this awesome place and time. Even if he was mistaken in this one act, I make plenty of mistakes myself and I hope people judge me favorably.

So at the end of the day, maybe it was better that there was no silence. After all place, time and silence are external and davening is an internal act. And becoming a little more forgiving from this incident is probably more important than finding the perfect Place, Time and Soul at the Kotel.

Originally Published February 2010

Let’s Share the Joy

By Jonathan Rosenblum

A recent Israeli study concluded that chareidim are happier than their secular counterparts — and not just by a little bit. Sixty-two percent of the chareidim interviewed expressed a high degree of satisfaction with their lives, as opposed to just 26 percent of the secular Jews. And that is despite the fact that chareidim, on average, have far lower per capita incomes.

The study is just one in a long line of such studies yielding similar results. One team of Israeli researchers explained the life satisfaction differential in terms of the far higher levels of hakaras hatov (gratitude) and optimism among chareidim. A sense of gratitude, as opposed to an attitude of entitlement, is deeply ingrained in chareidi life. It starts first thing in the morning with Modeh Ani, and is reinforced throughout the day in countless ways, such as the recitation of asher yatzar.

Optimism goes hand in hand with the feeling that our lives are guided by a beneficent G-d. The confidence that good may come from even negative experiences comes naturally to chareidim raised from an early age on stories of Nachum Ish Gamzu and Rabi Akiva proclaiming, “Kol d’avid Rachmana l’tava avid — All that Heaven does is for the good.”

The very definition of “one who is happy” as “one who rejoices in his portion” reinforces both optimism and gratitude. The meaning of the mishnah in Avos (4:1) is that the key to happiness is the recognition that Hashem provides each of us with what we need for our mission in life. If that is the case, there is no reason to think that a greater measure of life’s “goodies” would enhance one’s ability to fulfill one’s mission. By the same token, optimism flows from knowing that one has been apportioned what one needs for that mission.

Researchers distinguish between two types of happiness: hedonic and eudaemonic. The latter refers to a general sense of well-being, and, in contrast to hedonic pleasure, is associated with a large number of positive outcomes: longer life expectancy, lower rates of heart disease, reduced chances of Alzheimer’s.

The four elements most identified with high levels of eudaemonia are intrinsic to an Orthodox life. The first is the awareness of a transcendent realm — i.e., of a G-d above. The second is belonging to a community. Communal prayer, shared life rhythms determined by the calendar, large families all provide a strong social support network for chareidim. A third element is the ability to present one’s life story as a coherent whole. That is something much easier for Orthodox Jews to do because they see their lives as guided by G-d. Finally, a sense that one’s life has meaning. There are multiple sources for that meaning and purpose, including Rav Chaim of Volozhin’s extended description in Nefesh HaChaim of how each thought, work, action has the power to open up pipelines of blessing to the world.

FROM THE HIGHER LEVELS of life satisfaction among chareidim, I take away two messages. First, it is not just that the Torah contains many life prescriptions that if followed will make people happier; but also that Jews who define themselves by their commitment to Torah really do take those prescriptions seriously. And as a consequence, their whole approach to life differs radically from that of the world outside our community. In short, the Torah’s message penetrates our inner psyches.

My second takeaway is how much we have to offer our fellow Jews, indeed the world at large. Rabbi Noach Weinberg used to say, “In an insane world, we are the least insane.” By that, he meant (I think) that being an observant Jew does not guarantee a blissful marriage, or that one will be a perfect parent, or that our children will fulfill all our dreams for them. Nothing goes without constant work on our middos, which, according to Rav Chaim Vital, are scarcely mentioned directly in the Torah because they are the precondition for the acceptance of Torah.

Yet we have been given a set of rules by which to live that provide the greatest possibility of human fulfillment because they come from the Creator of human nature, and thus comport with it.

Of late, I find myself thinking that much of modern existence has become completely unmoored from human nature, particularly the imperative of family formation without which humankind cannot survive. My most recent data point is an excellent article by Suzy Weiss at her older sister Bari’s site, in which she interviews young women, one only 19, who have had or are planning operations to ensure that they never bear children. Their reasons vary. One cites her plan to retire early and travel the world unencumbered by responsibilities; another, her lousy parents and wish to avoid their mistakes; a third, the inevitability of some suffering in even the most blessed life; a fourth, a desire not to add to the toll on Mother Earth from too many humans.

While their stories do not alone prove a trend, Weiss brings evidence of the decline in matrimony and childbearing as well. American marriage rates are at an all-time low — 6.5 per thousand. Millennials (born 1981–1996) are the first generation in which a majority (56 percent) are unmarried at this stage in their lives, and more likely to be living with their parents in their twenties and thirties.

In half the states, deaths outnumbered births last year; the preceding year, that was the case in only five states. Nearly two-fifths of Gen Z (born between 1997 and 2012) are afraid of having children because of the impending climax apocalypse. A survey of a representative sample of American adults conducted in Michigan found that over one-quarter are childless by choice. In San Francisco, dogs outnumber children.

We are now 60 years into the revolution that set out to release human pleasure to hitherto undreamed of heights by tearing down all traditional norms of courtship and marriage. Yet like most revolutions, it did not quite turn out like it was supposed to. Instead of increasing joy, the revolution has been accompanied by higher rates of mental illness, anxiety, and depression in every subsequent generation.

Men and women have been turned into two suspicious, warring camps, to the benefit of neither. Finding themselves constantly condemned for their toxic masculinity, many males at some point stopped trying. On American college campuses today, women outnumber men by a 60:40 ratio, and are the majority of law and medical students. But women’s very success has not come without a cost, particularly the absence of men with whom to build a life and family.

An article in Quillette a few months back noted that women are hard-wired to look for men who will serve as providers and protectors. But for the most educated and highest-earning cohort of women, those men are increasingly hard to find. And once found, enticing them into marriage is even harder.

The highly sought-after kind of men whom high-powered women view as marriage material are not so concerned with their partner’s earning capacity and have a wide selection of younger women to choose from. They often feel little impulse to commit at all. As a consequence, about 30 percent of the women in the most educated and highest earning cohort will never marry.

Baruch Hashem, we still live in a society in which the desire is marry and raise children is the nearly unanimous default position. I have no doubt that the richness of familial bonds has a great deal to do with our higher level of feelings of well-being.

But that must not remain our secret alone. Chazal tell us that Yaakov Avinu lost 33 years from his life, one year for each word of his complaint about the difficulties he had endured, in response to Pharaoh’s question — “How old are you?” But there are only 25 words in Yaakov’s answer. Rav Noach Weinberg used to explain, Yaakov Avinu was punished as well for the eight words in Pharaoh’s question, which was provoked by his downtrodden countenance.

Let us not repeat that mistake, but rather project joy in all that we do.

Originally published in Mishpacha Magazine, November 3, 2021
http://www.jewishmediaresources.com/2140/let-share-the-joy

A Brief Introduction to the Works of Rabbi Samson Raphael Hirsch

By Rabbi Gershon Seif

Rabbi Samson Raphael Hirsch lived over a century ago, and yet his insights into the Torah and his teachings of the Torah’s view of life remain very current.

This brief essay cannot do justice to an explanation of the times within which Rabbi Samson Raphael Hirsch lived, his battles, and his worldview. Nor can it provide a real appreciation of his writing which is comprised of commentaries on the Torah, Psalms, Siddur, Ethics of the Fathers, as well as Horeb, an explanation of Jewish Law and the meanings behind those laws, and The Nineteen Letters, Hirsch’s first published work, which serves as an amazing digest of all of Hirsch’s future writings and views. In addition, there are eight volumes of collected writings, mostly culled from his years of writing articles to his community on a wide variety of topics. I highly recommend reading the introduction to Horeb to get a more complete picture of what these works are about as well as appreciating Hirsch’s mission.

Hirsch was the leader of a community at a time in history when change was everywhere. The number of observant Jews in Germany was dwindling as the masses were being swept up with the birth of the Reform movement. Hirsch was the brave warrior who battled two simultaneous battles.

While the older generation of his time was to be commended for its staunch adherence to the Torah, nonetheless Hirsch felt that much of that observance was dry and lacking in depth and meaning. He felt that this was a large part of why so many observant youth had abandoned their faith. Hirsch was an inspired, poetic soul. He saw symbolism in every Mitzvah. He saw meaningful, relevant lessons in every page of history, both Biblical and current. He was forever exhorting the observant community to appreciate the depth and beauty that lies within our Torah.

Those same talents were put to use to stem the tide of Reform. Hirsch challenged those who were abandoning Orthodoxy to have another look. He mocked the Reform’s need for “Up-to-date Judaism”. They needed an education in the beauty and depth of the Torah. They needed to be shown that the Torah is authentic. Symbolism of Mitzvos is only meaningful if they are Mitzvos of God, and if those Mitzvos teach us lessons of how to live, not the other way around. At that time, many were discarding most of the Mitzvos, yet claiming to maintain the spirit of the Torah. Hirsch sought to develop a system of understanding the spirit of the Torah directly from the study of the minute specifics of each Mitzvah. He used his linguistic skills to show profound meaning in every nuance of the Torah’s wording. He wrote many articles debating the claims that the Torah was not God-given.

Perhaps the term that appears most often in Hirsch’s writings is that of Torah Im Derech Eretz. Much ink has been spilled in attempts to explain Hirsch’s take on this Midrashic phrase which became his mantra. Derech Eretz (the way of the land) is taken by Hirsch to mean engaging in the world in a way that will uplift the world and all Mankind. Torah with Derech Eretz means that the Torah guides us through all of our experiences in the world and teaches us how to do this. There are many ways that this manifests itself.

Mitzvah observance is one way. When I keep the laws of kashrus, I sanctify my body and imbue it with all the lessons of the symbolism of that Mitzvah. The Laws of Shaatnez do the same in the realm of the clothes that garb my body. When I make a blessing over wine for Kiddush, the wine becomes elevated, as does the one who makes the blessing. When I buy a home and consecrate the home at the Channukas Habayis, I have elevated the home and myself as well. The family is a further extension of this idea.

Building a community based on Godliness is another way. The Torah gives us a whole body of civil law and teaches us about charity and kindness to sanctify our community life. As Hirsch quotes on numerous occasions when he discusses this topic: “Ikar Shechina B’tachtonim” – God’s presence has descended to this world, and it is our task to raise this world up and allow space for God to fill it.

In this same context, history is understood to be God’s conversation with Mankind. It is our task to understand history and be an active part in that conversation. One needs to understand God’s plan for all of Mankind as well as how and why the Jews are to be a Kingdom of Priests and a Holy Nation – A light unto the world.

Earning a livelihood, expressing oneself through the talents of writing, art and music are all part of Derech Eretz. Of course we must always remember that it is Torah Im Derech Eretz. We are all to study Torah daily, and every community has its “Levites” who immerse themselves in the study of Torah completely. But Hirsch was convinced that for the average Jew on the street, his duty was to live a balanced diet of Torah study, communal involvement, and family life.

Hirsch himself attended a secular university as did many people in his community. Without a doubt, before Hirsch came on the scene, the people were already doing so in Germany. It is wrong to assume that it was Hirsch who introduced this notion into Orthodox living. Having been born into such a society and with his understanding of Torah Im Derech Eretz, he had no qualms advising his community to live by that model. Would Hirsch recommend that for today? That’s the subject of a big debate. I believe he would, provided that the students were well equipped to deal with the many challenges that confront a young, impressionable student that might otherwise shake his or her faith and level of observance.

Four Top Misconceptions About Judaism

A while ago I attended an excellent seminar in Kew Garden Hills, NY from Project Inspire, a joint initiative of Aish HaTorah and the OU aimed at creating a grass-roots outreach movement. One of the highlights of the evening was a presentation by Rabbi Chaim Samson from Aish about the four main misconceptions about Judaism than non-frum Jews hava, and the four reassurances that can overcome them. While I can’t recreate the full glory of the presentation in a written summary, the ideas are inspiring enough in any format. For anyone involved professionally or casually in outreach, keeping these four misconceptions in mind is a good starting point. The presentation is also great for ba’alei teshuva.

When he was learning at Aish HaTorah in Jerusalem, Rabbi Samson and his friends would often pass backpackers hanging out in the old city. He and his friends had a running that joke that if they approached two backpackers and asked them if they’d like to spend some time in a yeshiva learning about philosophy, mysticism, ethics, how Judaism can inspire our lives, etc., they would get the same answers every time. One of the backpackers would jump at the chance, saying that he had always wanted to learn more about Judaism. The other would demur and make up a litany of excuses. Inevitably the one who is eager to learn about Judaism would be non-Jewish, and interested in comparative religions or an understanding of the development of religions, and the one who wants nothing to do with the religion would be Jewish.

Why this hesitancy? Rabbi Samson points to four misconceptions that lead to this, and four reassurances which can counter them.

1. Judging Others

First, there’s the misconception that religious Jews look down on non-religious Jews, judging them to be less holy or less of a Jew. So therefore why would a non-frum Jew ever want to walk into a room full of frum Jews, thinking that everyone in the room is judging him?

But this idea is completely contrary to Judaism! At the core of Judaism are the concepts of care, concern and love for our fellow Jews. Judaism brought the ideals of charity, kindness and respect to the world. No matter the religious beliefs of another Jew, we have a mitzvah to love and respect them.

As an illustration, Jewish law rules that if someone puts a gun to your head and tells you to kill someone else, you must refuse. This is based on the Talmudic concept that we can’t know whose blood is redder, for only G-d knows who is holier. Taking the example one step further, if you were forced to choose between killing a homeless, alcoholic bum, who never worked a day in his life, and shooting the Chofetz Chayim, one of the biggest Rabbis of all time, Judaism also would say that you cannot choose. We as humans cannot know which of the two people is holier. Each of us has a mission in this world and a potential we can reach, and we cannot know who is closer to reaching it.

Therefore this is a complete misconception, for it could be that the non-frum Jew is truly on a higher level and closer to G-d that his religious brother! The frum person can gain and learn from his less-religious coreligionist, so we can never say that one person is on a lower level than ourselves.

2. Who wants Judaism? It’s a hardship!

There’s the common misconception that Judaism is a hardship, a deprivation of all enjoyment in the world, and that a non-frum person would have to give up all that he enjoys in life. Nothing could be farther from the truth! Judaism is about sucking the marrow out of life and making the most of it. While we have to temper and focus some of our desires, one of the goals of Judaism is getting the most out of this world and achieving the greatest amount of satisfaction.

One of the most important desires that any parent has for a child is that he or she should be happy. It’s the same for G-d. We are His children, and He wants us to get pleasure in this world and the next. Therefore He shows us how real happiness comes from becoming holy. Learning Torah and keeping mitzvot brings the greatest levels of enjoyment a person can have.

Just as a person would never drive a car without reading the instruction manual, we shouldn’t go through life without first reading the instructions. The Torah is our instruction book, our guidebook for getting the most out of life. When a non-frum Jew sees a beautiful Shabbas table with singing, a closeness among family members and true happiness, he or she gets a taste of real enjoyment. The way to do this is by sincerely showing people that Judaism, the Torah and the mitzvot hold the key to happiness.

3. It’s all or nothing.

Upon seeing the multitude of laws and customs in Judaism, many people will throw up their hands and say “It’s too great for me! I’ll never achieve it all, so why should I try?” When they realize they can’t do everything, they opt for nothing.

But it’s a fallacy to assume that we can achieve everything. There is no person on earth who can honestly say that he’s learned every item of Torah, perfected every mitzvot and learned every secret. No one achieves it all.

Instead we all need to take baby steps. We need to take on new mitzvot one at a time. A person may think it’s hypocritical to only take on particular items, but it’s really being human. We’re all constantly struggling to achieve perfection, but that’s human nature. As long as we’re focused on constantly improving and adding to our observance, taking small steps is the way to go.

For example if a jeweler put 613 precious diamonds on a table and told you to grab as many as you could in a few seconds, it’s obviously impossible to grab them all. But that doesn’t mean you should walk away from the table without trying. You need to try to grab as many as you can at once.

By showing other Jews how easy it is to do single mitzvot, such as lighting candles on Friday night, wearing tzitzit, etc., you’ll inspire them to tremendous heights. One mitzvah leads to another. It’s important to get to know a person well enough to be able to recommend particular mitzvot to them, but the most important item is that slow and steady steps helps one win the race.

4. It’s not true!

Often people outside the spectrum of Torah-true Judaism will think of the religion as archaic and backwards, a belief system for people who lack something and who are less intellectual. This probably stems from a misconception based on other religions that require a leap of faith to accept their laws.

Judaism is based on the completely opposite idea. We believe that not only is there a G-d, but that it’s possible to know that He’s out there, that it’s provable. It’s unreasonable to think that G-d would want us to pray to Him without knowing for sure that He’s there. What would be the point of it? How would we ever achieve the heights of spirituality if we weren’t sure our prayers were being heard?

Judaism is one of the only religions that encourages questions and challenges. These are the central goals of Jewish learning and the cores of Judaism. If we can constantly question and challenge, it’s a tremendous testimony to the veracity of Judaism! G-d wouldn’t encourage us to question if it was impossible to find the truth. Our eagerness to question demonstrates our supreme confidence in the truth of our religion.

Based on these four misconceptions and four reassurances, we also have four key methodologies for reaching out to people:

1. Showing care for people, to show that any thoughts that they’re being judged are incorrect.

2. Demonstrating the beauty and pleasure inherent in Judaism.

3. Taking baby steps to observance.

4. Showing that Judaism is based on truth.

These four statements are fundamental to outreach, and fundamental to our performance of our religion.

To end with my own addition, these four statements are also excellent items to work on as we prepare for the divine tribunal on Rosh Hashanah and Yom Kippur. These are four areas that we need to constantly work on. By strengthening our love for fellow Jews and refraining from judging them, we become more caring and compassionate people. By making sure that our actions radiate the beauty of Judaism, we remind ourselves and those around us how beautiful our religion is and we enhance our performance of the mitvot. Taking baby steps is the best way to adopt any new mitzvah or practice, and doing so is especially appropriate during this month of Elul. By spending this month taking small steps towards our commitments for next year, we demonstrate to G-d and ourselves that we are sincere and that we will really try to achieve them next year, instead of just jumping into them without preparation on Rosh Hashanah. And by demonstrating to the world that truth is at the core of Judaism, we can inspire ourselves, our families and our communities to greater love and observance of Judaism.

Originally Published in October, 2006

The 60 Second Guide to the Book of Bereishes

In the beginning (Bereishes), G-d created the universe, but Adam and Chava and the next 9 generations failed in G-d’s plan of subjugating their physical to their spiritual side.

Noach was the only righteous man of his corrupt generation, which was destroyed by the flood, and he restarted the spiritual mission, but after another 10 generations mankind was corrupt, and failed at fulfilling their mission.

Avraham went out (Lech Lecha) from his home and achieved unparalleled connection to G-d, Who chose Avraham and his children to inherit the land of Israel, and lead humanity towards creation’s goal, and his first wife Hagar was expelled from his home, and his first son Yishmael was circumcised with Avraham.

Three Angels appeared (Vayera) to Avraham to inform him that Sodom would be destroyed, and that his wife Sarah would give birth to his spiritual heir, Yitzchak, who Avraham was prepared to sacrifice for the sake of G-d.

After the life of Sarah (Chayah Sarah) ended, Avraham’s servant Eliezer found a wife, Rivka, for Yitzchak.

The generations (Toldos) of Yitzchak begin with his twin sons Esau and Yaakov, and Yaakov’s spiritual superiority resulted in him getting Esau’s birthright and Yitzchak’s blessings.

Yaakov went out (Vayeitzei) from his birthplace to escape Esau’s wrath, to his uncle Laban, and married his daughter’s Leah and Rachel, their maidservants Zilpah and Bilhah fathered 12 sons and 1 daughter.

Yaakov sent (Vayishlach) messengers to appease Esau who reconciled with him, and his daughter Dina was captured by the people of Shechem, who were subsequently destroyed by Shimon and Levi.

Yaakov settled (Vayeshev) in Canaan, but his sons faked favored son Yosef’s death, sold him, and he was taken to Egypt, purchased by Potiphar whose wife falsely sent him to jail, where he helped the Pharaoh’s butler get released.

At the end (Miketz) of two years after the butler’s release, Pharaoh had 2 dreams interpreted by Yosef, who was made viceroy and prepared for a famine which caused his brothers to come to Egypt, where Yosef deceived them and imprisoned the youngest brother Binyamin.

Yehudah, the brother’s leader approached (Vayigash) Yosef for Binyamin’s release, and Yosef revealed himself to the brothers, and sent for Yaakov, who moved with the 70 members of his family to Goshen in Egypt.

Yaakov lived (Vayechi) in Egypt for 17 years, and before his death he blessed all the brothers, who were reminded by Yosef, before his death, that they would eventually be taken to the Israel as promised by G-d.

A Baal Teshuva’s Father’s Perspectives

By “David Shub”

As the father of two BTs, the first words of advice to parents of other BTs is to say that you cannot make it a power struggle. Not only is it not a power struggle, but it is not a “fight” of who is right and who is wrong.

If someone had told me these words twenty years ago, when my older child was becoming “frum,” I would probably have become angry. Years of adaptation, adoption, and understanding have softened my initial view points.

Twenty years ago, my wife and I did not understand what was happening to our 14 year old child. The child was raised in a rather non-religious household. (I was raised in a secular Jewish household where religion was often mocked as the “opium of the masses,” but Yiddishkeit was an understood value.) We did join a Reform synagogue so that we would be able to give our kids whatever it was that we were not exposed to. When our daughter studied for her bat mitzvah, she displayed such a passion for Judaism that we thought we had a rabbi in the making. After her bat mitzvah she decided she wanted more, so we allowed her to enroll in a local Sunday Jewish High School that was run by an Orthodox principal and Orthodox teachers. The student body was comprised mostly of children from Conservative and Reform households.

The first “shock” to us occurred when I went one Saturday night to pick up our daughter after a Shabbaton. I walked into the basement of the Orthodox shul, and the students and teachers were sitting in a circle, chanting a strange tune. Periodically, during what I later learned was termed a “kumsitz,” individuals would stand and explain what the Shabbaton had meant to him or her. All I saw was “cult.”

As parents, we did not know where to turn. We knew that we could not deny our daughter’s attraction to this life because she would do things behind our backs. We sought advice of our Reform rabbi and congregation. Better she would have contemplated conversion than to adopt the Orthodox lifestyle, they intimated

High school became difficult for us. Our once athletic child now placed Shabbos before a game. She was going across town to spend Shabbos with friends. We made, what to some seemed a ridiculous decision, to Kasher the kitchen. If your child will not eat at your table, the family unit is destroyed. I remember a family member said to me when she learned what we were undertaking, “No one will come between me and my shrimp!” How foolish a statement.

I will pass over the fights, the arguments, the fears…just to say that we adapted ourselves to what we could no longer fight. Our daughter attended Stern College, a place which we felt was not nearly as academic as she was capable of handling. By the time she turned 21, she had met her “beshert” and had married in a very traditional Orthodox ceremony. I cannot say we “loved” the thick veil, the maheatza, the separate dancing, but we adapted.

Now, there are five grandchildren…and they all sit at our dining room table.

Our son, four years younger than his sister, tolerated much of the arguments in the house while his sister was straying from our path. He honored the Kosher kitchen, he honored the lights and phone restrictions on Shabbas, but he went his own way. He also attended the Sunday Jewish High School, but was not swayed by them. He graduated high school and went on to attend a very prestigious four year college. He graduated with high honors, and moved to Brooklyn where he housed with his college friends. He was the only Jewish boy. He worked in the financial area in New York. When he was around 25, he started to become interested in religion. He also met his “beshert,” although he could not believe that she was Orthodox. Unlike his sister, she was dressed in short sleeves and pants. But there is Modern Orthodox, as well as “black hat” Orthodox. They married in an Orthodox ceremony, with a modern touch. Probably because our daughter paved the way, we were less “stressed” by his route. And, of course, Modern Orthodox is easier to comprehend than the more extreme route.

What do we all want for our children? We hope that they will have married the right mate, and that they will have married into a family that loves and supports them. Our children have done that. Now, we have eleven of us at the dining room table, with a recent high chair with the twelfth addition to the family.

What has been the most difficult aspect to understand? For me, it is probably the covering of the head. Why camouflage beautiful hair with beautiful hair? I still have difficulty understanding that nothing, nothing at all interferes with the observance of Shabbos. I am not totally comfortable with the role of the woman in the family. I am baffled by the laws of “sneis.” I am not comfortable with the Yeshiva education where the secular studies program takes a secondary role.

When my oldest grandson tells me, “Grandpa, you should really wear a kippa,” I respond that “I know…” When my six year old grandson asks me why I drive on Shabbos, I try to explain to him that there are all kinds of Jews.

And when my kids come for Shabbos, we leave the lights on, we do not answer the phone, we make cholent, and leave an urn of water on the counter.

My son-in-law asks me, “Dad, are you thinking of becoming frum?” I respond, “No, not yet.”

In the long run, the Reform temple was wrong. It would not have been better if my children had converted. We have adapted, we have adopted, and we try to understand. It is best that they are Jews and that we sit at the table as a family.

Grandpa of Six (in 2006)

First Published February 7, 2006

Yom Kippur Takeaway – Forgiving Others When We’re Slighted

I was Googling for a web-based description of the origins of Avinu Malkeinu when I came across Rabbi Micha Berger’s great discussion of the trait of ma’avir al midosav – forgiving others when we are slighted:

Rabbi Eliezer once went before the ark [as chazan on a fast day enacted because of a drought] and recited twenty-four berakhos and was not answered. Rabbi Aqiva went [as chazan] after him and said, “Avinu malkeinu — our Father, our King, we have no king other than You! Our Father, our King – for Your sake have compassion for us!” and it started raining. “The rabbis started speaking negatively [about Rabbi Eliezer]. A Heavenly voice emerged and declared, “It is not because this one [Rabbi Akiva] is greater than that one [Rabbi Eliezer], but because this one is ma’avir al midosav and this one is not ma’avir al midosav.” – Ta’anis 25b

Rav Yisrael Salanter (Or Yisrael #28) elaborates. If being a ma’avir al midosav is so important, wouldn’t that mean that Rabbi Aqiva was greater than Rabbi Eliezer after all? Rather, there are two equally valid approaches to serving Hashem. Rabbi Aqiva, being from Beis Hillel, was ma’avir al midosav. Rabbi Eliezer was a member of Beis Shammai (Tosafos Shabbos 130b), and therefore insisted upon strict justice (Shabbos 31a). Both approaches are equally valid, and until the ruling that we are to follow Beis Hillel, both Rabbi Aqiva’s and Rabbi Eliezer’s approaches were equal paths to holiness. However, at a time when we can’t withstand the scrutiny of strict justice, it’s Rabbi Aqiva’s approach that is more appropriate.

Rabbi Akiva, the most prominent Baal Teshuva of all time, teaches us the lesson that rings in our ears throughout all of Yom Kippur – we need to favor forgiveness over demands for justice. We start Kol Nidre by offering forgiveness for all Jews (BT, FFB and Non-Frum) as we join together in a day of prayer. We end with a resounding Avinu Malkenu asking Hashem to forgive us, even though by strict justice – we don’t really deserve it.

Throughout YK, Rabbi Welcher stressed the need for understanding and unity. So, it was very appropriate and moving that during Neilah, five non-religious Jews walked into the Shul. A few who has multiple body piercings came towards my section and they were quickly given Art Scroll Machzorim. As we screamed for mercy they joined us, and nobody gave them a second look. They were Jews who had summed up the awesome courage to walk into an Orthodox Shul and join their brothers in prayer. We welcomed them with open arms.

The message of forgiveness and understanding is the message that Baalei Teshuva know all so well. One of the most recurrent themes we see here on Beyond Teshuva is that BTs often feel like they don’t fit in. We plead to our fellow Frum Jews: Please treat us with mercy. Please don’t judge us. Please don’t make us feel small. Please accept us as who we are and where we want to go.

Since we know this teaching all so well, we are well-positioned to teach it by example, as we show forgiveness and understanding to our non-frum friends and relatives, our talk-in-shul neighbors and all the Jews greater than us in Torah, Tefillah or Gemillas Chasadim. It’s hardest to live this teaching when we’re slighted and put upon, but that was the greatness of our teacher Rabbi Akiva – and that is the greatness we can each achieve as we internalize this message.

Originally published October 2006

Rebbetzin Heller Gottlieb on Approaching the Viduy on Yom Kippur

Adapted from a newsletter article by Rebbetzin Heller Gottlieb

Keep in mind that Hashem accepts you with all of your faults and broken pieces, you needn’t act as if they don’t exist.

Review the viduy before Yom Kippur in the machzor.

Don’t fall into any of the usual traps when you read the list of potential sins that you may have done:
1. What a great list. It’s even alphabetical. How interesting. I think I did everything.
2. I am doomed. I think I’ll go out for pizza. This is too heavy.
3. My life is a mess. It can’t be fixed. No one who had a childhood like mine will ever be clean on the inside.
4. This is extreme. I’m basically a good person. What’s all this breast-beating good for?
5. I hate myself.

Instead, come to grips with the reality of imperfection. If you’re human, you’re imperfect. You have the chance now to open yourself up to greater and higher movement towards being the person you want to be. Every breath you take is a gift from the One who wants to (and can!) understand you totally. Read the list with the same sort of feeling you would have if you were discussing a heartbreaking issue with your therapist. You want to change, that’s why you’re there.

There is one critical difference. Your therapist can only help you hear yourself. Hashem can help you discover a self that you may never have encountered (or may have thought was lost). If you open yourself even a little bit, He will open His Heart to you beyond your greatest hope.

The Avodah of Rosh HaShanah

Rav Itamar Shwarz, the author of the Bilvavi Mishkan Evneh

Download this and a number of other Drashos on Rosh Hoshana and Yom Kippur

Rosh HaShannah – Avodah of Ben & Eved

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Malchiyus – Declaring Hashem’s sovereignty

Hashem says on Rosh HaShanah, “Declare before Me malchiyus, zichronos, and shofaros; declare malchiyus so that I should rule over you.”[1]

The truth is that in all of the davening on Rosh HaShanah, the only time we mention “zichronos” and “shofaros” is in the tefillah of Mussaf. Throughout all of the tefillos, however, we mention malchiyus. This shows us that malchiyus is the main aspect which we mention on Rosh HaShanah.

“There is no king without a nation.”[2] In order for Hashem to be King on us, so to speak, we need to declare ourselves as His servants. In other words, the avodah we have on Rosh Hashanah is not just to declare Hashem as our King. It is mainly that we become His servants.

Now that we have clarified that the main avodah on Rosh Hashanah is to accept our servitude to Hashem, we must know what it means to be an eved, a servant. If we truly know what it means to be an “eved”, we can understand our mission on this day.

“Eved” – Derogatory or Praiseworthy?

The Gemara[3] says that when we do Hashem’s will, we are called a ben (son) of Hashem, and when we don’t do His will, we are called eved\servant. It seems from this statement that eved is a derogatory title, something we are called when we don’t do Hashem’s will.

However, we find that Moshe Rabbeinu is given the unique title “eved” of Hashem. He is also called “eved ne’eman” – “trustworthy servant of Hashem”.

This is a paradox. Is eved a derogatory title, or is it a praiseworthy title?!

Three Levels

It depends, because there are two implications of the word “eved.”

One person serves his king, not because he loves him, but because he needs the king to fulfill his needs. He’s serving the king all for himself. An eved like this is the negative implication of eved, because all his service to the King is for his own benefit.
There is a higher implication of eved, and that is when the servant doesn’t serve Hashem for his own personal interests, but because he’s devoted entirely to the king. This is the deeper meaning behind why “whatever a servant acquires, his master acquires it” – it is because ideally, a servant has no personal life of his own, and his whole life is devotes to his master. This is the desirable level of eved – and one who acts like this fulfills the purpose of Creation. This was the kind of eved that Moshe Rabbeinu was. It is the meaning behind the Mishnah in Avos, “Do not be like servants who serve their master in order to receive reward, rather, be like servants who serve their master not to get a reward.”
We see from the above that it’s possible for a person to act selflessly and be considered “eved”, and that one doesn’t have to on the level of “ben” in order to reach this. Ben is when a person goes even beyond that and serves the king out of his love.

A person needs to have selfless devotion to Hashem, and this is “eved.” With this as well, a person needs to have serve Hashem out of a love for Him, and this is called “ben.” If so, we have altogether three levels:

The lower kind of eved, one who serves Hashem only because he needs Him.
The higher kind of eved, one who serves Hashem because he lives his life for Him.
Ben, which is when one serves Hashem out of a love for Him.
Practical Guidance for Utilizing Rosh Hashanah

If we want to prepare ourselves for Rosh Hashanah and declare Him as King over us – and that we become His servants – we must understand that if we feel as if we are forced into serving Him, we are being the first kind of eved, and then the whole purpose of Rosh Hashanah will be lost. Our main task on Rosh Hashanah we must do is to be like the second kind of eved: that our whole lives should be about one goal alone – serving Hashem. This should be why we live our life, and we shouldn’t have any other personal desires. This is the inner meaning behind all of our avodah on Rosh Hashanah.

It is not enough just to daven slowly and with concentration on Rosh Hashanah. Our main job on this day is to come to a decision that we will change our lives and live only for Hashem – and not for ourselves.

This job obligates us to make a deep internal clarification. We must know exactly what we want to get out of our life, and to examine our deeds to see if they are line with the goal we are striving for. If one truly decides to live a life of serving Hashem, he has to see if all that he does 24\7 is reflecting this.

How We Can Let Rosh Hashanah Affect Us For The Whole Year

If a person accepts upon himself to become a true eved of Hashem, then Rosh Hashanah must not end for him on the third day of Tishrei; Rosh Hashanah has to carry over into the rest of the year as well, until the next Rosh Hashanah! If a person examines his situation and finds that on Purim and Pesach he doesn’t think about Hashem, it must be that he did not have a good Rosh Hashanah. It shows that he did not accept upon himself on Rosh Hashanah to become an eved of Hashem.

May Hashem merit us that we all accept His sovereignty on Rosh Hashanah, and that we should become His true servants – and through this, we can merit to have the light of Rosh Hashanah affect us the whole year round.

[1] Rosh HaShanah 16b

[2] Kad HaKemach, Rosh HaShanah 70a

[3] Bava Basra 10a

A Piece of Destiny

Note: I wrote this for my friends from my childhood neighborhood, so it contains more background than usual.

I wasn’t on the original wedding invite list. In fact Shlomo and I have only been good friends for a few months, after I started to attend a sunrise minyan on Shabbos morning. Let me explain.

I’ve been acting as the Covid coordinator for my main Shul since the crisis began. That involved making sure our rules are followed and deciding whether to split our minyan, depending on attendance, to give us more social distancing. It’s hard to concentrate on the prayers and coordinate, so I would daven at an early minyan and then take up my coordinator duties at my Shul. About 6 months ago, the early minyan I was davening at changed their times and I could no longer finish with them and get to my Shul in time, so I needed to look for an alternative.

The Orthodox community is broadly divided between the Ashkenazic Jews who lived in northern countries like England, France, Germany and Eastern Russia and the Sefardic Jews from countries like Spain, Turkey, Uzbekistan, Syria and Iran. Within the Ashkenazim there is a breakdown into Chassidim, like Chabad (Crown Heights), Satmar (Williamsburg), and Bobov (Boro Park) and non Chassidim, which breaks down between the Yeshivish Orthodox (e.g. Lakewood, Parts of Brooklyn) and Modern Orthodox (e.g. Five Towns in Long Island, Teaneck). The prayer services are similar overall, but there are enough textual and cultural differences that people generally daven at a minyan which is most aligned with their background.

There are over 40 Shabbos minyanim in Kew Gardens Hills and the Shabbos morning davening takes about 2 hours. Kew Garden Hills is a mix of Yeshivish Orthodox, Modern Orthodox and Bukharian (Uzbekistan) Sefardim. When I needed to find a new minyan, I ended up at Sefardic minyan, because it was down the block from my main Shul and they start and finish very early. The minyan I joined sets the davening times so that we start the silent Shemoneh Esrai prayer, the most important part of the service, at sunrise. The start of davening ranges from 5:00 a.m. in the summer to 7:00 a.m. in the winter.

Although I originally selected this minyan for the ending time, the davening was at a slow pace, which I like, with lots of Sefardic Spirit, and a sit down kiddush after davening. The kiddush is filled with warmth, good food, l’chaims and words of Torah. After a few weeks I felt like an integral part of this group as they welcomed me with open arms. Besides myself, the group is all Sefardic and comfortable speaking Hebrew, but they switch to English to accomodate me. I’m thrilled to have a new group of friends to share a part of my Shabbos.

Shlomo, a Persian Jew, is part of the group, and last Shabbos he told me that he would really like me to attend his son’s wedding in Lakewood. Since the drive to Lakewood takes about 2 hours, people from Queens often charter a coach bus when they make a wedding in Lakewood. The benefit is that you don’t have to drive, but you’ll being staying to the end of a 5 hour affair. With the bus rides, this amounts to about a 9 hour slice of time. I’m somewhat busy at work, but I decided to make the trip for my new friend.

An Orthodox wedding is structured with an intial greeting period of about 1 hour where some food and drinks are served. There’s usually separate areas for the groom and the men and the bride and the women. The men will sometimes go to the women’s side where there is usually better food. During this period the Ketubah, or Jewish marriage agreement, is signed. After the signing is the Bedekin ceremony, where the men escort the groom to the bride’s area. At the Bedekin, the groom removes a veil from the bride according to Jewish tradition, and the fathers of the bride and groom give blessings to the bride. After the Bedekin, the guests make their way to the area where the Chuppah, or marriage ceremony, takes place. After the ceremony there is a 1 hour break for pictures of the bride and groom and their families. The guests are seated for the first course of the meal. After about an hour the first dance begins, with separate areas for the men and the women. The first dance lasts for about 45 minutes and is followed by the main course and a 30 minute break. This is followed by the second dance for about an hour. Following the second dance, seven blessings for the bride and groom are made and the wedding ends.

Our bus arrived while the Bedekin was taking place. As I entered the hall I spotted a familiar face, a childhood friend. I went over and asked the woman her name and she said Tina Taus Weissman, probably wondering who this black-hatted man was. I introduced myself and we shared a “This is Unbelievable” moment.

Tina works with the bride’s mother and she told me that when she heard that the groom was from Kew Gardens Hills, she thought that maybe I would be at the wedding, knowing that I lived in Kew Gardens Hills. As I mentioned above, it was a recent series of events, resulting in a new friendship, that brought me there. We talked for about 10 minutes and then had to make our way to the wedding ceremony area. I assured Tina that the groom was a wonderful young man with impeccable character from a fine family, which made her happy.

Although there was plenty of food, drink, singing, dancing and cameraderie at the wedding, the thing that I will remember is seeing Tina there. Like many people here, Tina and I go back to kindergarden, close to 60 years ago. We still remember sitting next to each other in 1st grade when John F Kennedy was shot. We spent a lot of quality childhood years together which created an unbreakable bond. Many of us here experience that ongoing eternal connection with others in this group.

The Torah teaches us that the destination of this world is an unparalled unity between our bodies and our souls, between humanity and G-d and among all of humanity. Every encounter, every act of kindness, every expression of love contributes to building that unity. In retrospect, it should be no surprise that Tina and I met in Lakewood last Thursday, as that is a part of the destiny that G-d is continually guiding us.

May we all merit to see that culmination of that process when the lion will lie down with the lamb and we will all be part of One World, Under G-d, with Liberty and Justice for all.

Offering Up Our Egos on the Altar of Elul

I was recently reminded of an incident that happened over 30 years ago. In the English-speaking beis midrash where I learned, smoking was strictly forbidden. The Israelis who davened with us respected the rule even with, according to their cultural predisposition, they couldn’t quite understand it.

On one occasion, a young Israeli new the community lit up right after davening. I was standing near by and asked him politely to put out his cigarette. He waved me away without breaking his conversation. I asked him again, this time more forcefully. This time he complied, extinguishing his cigarette on my sleeve. The other Israeli with whom he had been speaking was considerably more outraged than I was. The young man shrugged his shoulders and walked away with a chuckle.

I didn’t see this young fellow often, but on the infrequent occasions I did I made a point of setting my face into the fiercest scowl I could manage.

It must have been nearly a year later, possibly in Elul, although I can’t say for sure. I was walking along one Shabbos afternoon and spotted the young man coming toward me. As I prepared to scowl at him, I suddenly asked myself what I hoped to accomplish. Surprising myself as much as him, I relaxed my expression and said, “Gut Shabbos.” I don’t remember whether or not he answered me.

Less than a week later there was a knock on my door. Guess who? Yes, it was the same young man holding a stack of seforim in his hands. He offered them to me, and I gave him a quizzical look. He said he wanted to ask forgiveness for the incident with the cigarette.

How little effort it required to restore shalom! How great a reward for so tiny an investment. And yet, how difficult was it for me to make the decision to turn my scowl into words of greeting.

Perhaps, if we thought more about how much we can accomplish through such small expenditures of effort, we would find it easier to set aside our petty egos and choose to do what’s right.

Please visit Rabbi Goldson’s website at www.yonasongoldson.com.
Originally Posted Aug 28, 2008

Pondering The Meaning Of Life

Rav Itamar Shwarz, the author of the Bilvavi Mishkan Evneh

Download a number of Talks on Elul

Hashem Helps Us When We Connect Our Actions With Him

ומגן ומושיע עוזר מלך Hashem is our עוזר ,our ultimate Helper.

Hashem is our true Helper. When a person helps another, the one receiving the help is considered the main person. But when Hashem helps us, we realize that Hashem is the main one, and we are just secondary. As it is written, “My help comes from Hashem.”.

Chazal say that our evil inclination gets stronger every day, and if not for Hashem, we cannot overcome it (Sukkah 52a). On a deeper note, our every action needs Hashem’s help. How indeed does Hashem help us? Whenever we do an action, it is considered alive only if we put Hashem into the equation. Although we use our power of bechirah to do good actions, our actions can only be considered ‘alive’ when we realize how we need Hashem to help us, and this gives life to the actions we do. A person might do many good deeds, but inwardly, he can be dead, because there is no life-source to his actions; Hashem is missing from the equation. Once we put Hashem into what we do, Hashem is providing life to our actions, and then the actions we do are alive.

Life Vs. Imagination

A person needs to live an inner kind of life, in which all that he does is inwardly connected to Hashem. We must know what it means to really live life, and what it means to merely imagine what a good life is – to see the differentiation between these two. To illustrate, a child plays a game and is having a good time; he thinks that this is his life. As he begins to get older, he realizes that all his fun was the world of imagination, and that this is not life.

The life which we see in front of us, on this world, is all a world of imagination! In order to really know what our life is, we have to merit from Hashem that He open our hearts to understand what it really is. If our heart hasn’t been opened a little, we do not understand what “life” is at all. We might know what death is, but we won’t know what “life” is.

Our existence is that we are a soul clothed by a body. Therefore, we initially perceive life from the perspective of our body, even if we learn Torah and mitzvos; from the perspective of the body, we have an erroneous perception of what life is about. We have to daven to Hashem that He should open our heart (as we daven in the end of Shemoneh Esrei, “Open my heart to Your Torah”) in order to understand what life really is.

We should look back at out past and see that whatever we thought until now as “life” is not really life, just imagination. Most people are not experiencing the true meaning of life, even if they live for 70 or 80 years. People often do not even experience one moment of true life on this world!

Our neshamah in us knows what real life is. Even when we ask Hashem for life, we do not always know what it is. The meaning of life is really a secret; only our neshamah knows what it is. Sometimes we receive sparks of understanding of what the meaning of life is. But to actually arrive at a total recognition of what life is, we need to have our hearts opened.

During Elul, what are people asking Hashem for? People have all kinds of things they want and ask Hashem for a whole list of things. The more a person asks for various things, the more it shows that he doesn’t understand what life is. We are all asking Hashem for life! In Shemoneh Esrei of Rosh HaShanah, we daven Zochreinu L’Chaim, Melech Chofetz B’Chaim, Kosveinu B’Sefer HaChaim…we keep asking for life, because that is really our central request in Elul. As for our personal requests that we ask of Hashem, most of these requests are not for life itself, but rather about various details that branch out from our life, such as parnassah, etc. The main request which we ask for in Shemoneh Esrei is that we should have life!

Since we are young, we think that we know we are alive. But the truth is that most people don’t even realize what it means to really be alive! People ask Hashem that they be granted life only because they don’t want to die. But as for life itself, to know what it means to be alive – people often do not know what it is. We don’t want Hashem to take away our life, as we daven in the prayer of Shema Koleinu. But what is our life to begin with? What is the life that we are asking for more of? Do we realize the true meaning of what it means to be alive…?

If our hearts begin to become a little opened, we can realize that the kind of life we think we have been living until now is really the world of imagination. Compare this to a child. A child’s perspective on life is not life – it is imagination. It is hard to verbally express this concept in words. The point is that your heart needs to become opened, and then you will know what is being discussed here.

In Elul, we ask for life. We must realize that this world we see in front of us is all imagination! Ever since Adam ate from the Eitz HaDaas, this world became like one big imaginary kind of existence. This is the depth behind the curse of “death” that came to the world – it was a “death” to the ideal state of mankind. So when we ask for life in Elul, the depth of our request is that we are asking Hashem that we be granted the power to leave our imagination, and instead taste of the true life – the Eitz HaChaim, the source of true life.

It is not only a person who is immersed in physical interests who is living in imagination. Even a person learning Torah and doing mitzvos, who is not entrenched in physical pursuit, can also be living in imagination. We see from this from the fact that we have all kinds of dreams at night.

When we reveal the inner essence of our heart, we will then understand what the true meaning of life is, and then we will be able to truly have d’veykus with the Creator.