Noach's Produce

Rashi tells us that the main products of the righteous are their own good deeds. But aren't everyone's deeds their main produce?
I believe that perhaps for most people, as they build a family they change focus from their own personal growth to their children's. Their primary purpose and satisfaction often comes their growing family wo hopefully bring them nachas and pride. So their ikar toldos are the children. However, a true tzaddik continues to work on himself so that even throughout the years of raising children, his primary growth in avodas Hashem is always his own work of constant introspection. So fo a tzaddik, his ikkar toldos always remain his own massim tovim.

I just saw  that the anaf yosef on Medrash Tanchumah (Noach 3) brings in reference to this passuk, that whoever fulfills Torah truthfully, is considered as if he creates himself.

Perhaps another approach can be a bit critical. A Tzaddik is not the greatest title although I would wish to be one. But perhaps as just a Tzaddik, a Righteous person who is more meritorious than iniquitous, his main produce is just his own deeds. But a Chassid, an Oved Hashem who goes beyond the letter of the law and above his calling, has a lot more produce than just himself or even his family. Avraham had many נפש אשר עשו and was Av Hamon Goyim! So too all of our Avos and great leaders had multitudes of Peiros well beyond their own self.

BEREISHIS

 

The Chanukas HaTorah explains a perplexing Gemara in Rosh Hashana which relates that ביקש קהלת להיות כמשה But Hashem said  כתוב יושר דברי אמת and in the Torah it says  לא יקום  עוד נביא כמשה. 

He expalins that the sofei teivos of the first few words of the Torah spell אמת. However it was unclear to Shlomo if it begins from the ת  of בראשית  or from the א of ברא. The word bereishis could have been chosen by Hashem  over בראשונה  because it ends with a ת and the following 2 words end with א, מ,   - alluding to a mixed up word אמת - if so, then Shlomoh may say that בראשית is not necessarily hinting to anything else. However Hashem told him, YOSHER divrei emes - spell the word emes straight forward from the sofei teivos of the NEXT 3 words. This leaves the out-of-ordinary, specifically chosen word בראשית for a drashah - and that is, bishvil Mosheh who is reffered to as reishis. This informed Shlomoh that the world was created for the great perfection of mankind who was Moshe, and Shlomo can not assume to be his equal.                                  

By leil slichos we mentioned about the Rambam that states that EVERYONE can be a Tzaddik like Moshe. Which means that each person can push himself to the max and fulfill his mission to perfection. I am sure we all were filled with true feelings of Teshuvah and by the end of ne'ilah certainly commitments were made to reach heights we've fallen short of before.  Now the yomim tovim are over and it is the Reishis of the "real world" once again. The אמת of how realistically they can be incorperated in our lives, suddenly hits. The אמת can easily be out of focus and confusing. The "tough" ת shows up right in בראשית and then word אמת is spelled out of order. We have to look at the word - and shabbos bereishis - differently. Bishvil reishis - focus on the goal. The end. The mission that you understood you can fulfill. How can YOU be like Moshe. Then re-focus the implementation of the steps to get there and THEN אמת will appear in the end, in perfect order.

R' Yeruchom explains, עז כנמר be bold as a leopord to undertakea great goal and purpose, but the approach should be  קל כנשר. The ascent to reach that goal step by step should be light.

Let's be real. Take our Yom Kippur dreams, re-focus and make the אמת happen.   

SHUVAH 85 - VIDUY

 

Shuvah 85 - Viduy

v  Gemara megilla 4a purim on shabbos we speak about purim and we're not concerned that one may bring his megillah. So too, we already had 3 days of aseres yemei teshuvah absent of viduy, we'll speak about viduy.

v  We use a tune... But even litvaks who say zmiros, "zmiros yomeiru”, sing a tune for this? -  viduy yizamru?

v  How should we approach the extensive list of על חטא ?

To search within ourselves for each one or to say it absent mindedly are both not very good approaches.

v  We have to first understand that viduy is a Mitzvah of its own...

Ø  Rambam mitzvah 73 - mitzvah with teshuva... toward end of the mitzvah, he clearly says "it is clear that Viduy is a מצוה בפני עצמה"

Ø  Rambam hilchos teshuva 1.1 when doing teshuvah mitzvah to confess

Ø  Chinuch mitzvah 364 (=10 days after full hebrew year yom kippur = השטן) At time of regret, mitzvah to confess

All this clearly indicates that Teshuvah and viduy are separate things. The TIMING for the independent mitzvah of viduy is when doing teshuvah.

v  So let's understand what each is separately.. Maran asked, to change from sin to keep the mitzvos is certainly not Teshuvah - everyone must keep mitzvos going forward as part of their duty regardless of past. But Teshuva requires long term commitment - as opposed to just the daily kabolas malchus shamayim to follow Hashem's commands that day. Also, teshuvah requires removing oneself from even thinking about the sin going forward.

Ø  Teshuvah at its core may be either regret (R' Yonah) or long commitment (Rambam) but none necessarily incorporate Viduy.

Ø  Minchas chinuch 364.1 Discussing the famous case of the Rasha who betrothed a woman on condition that he is a Tzaddik...Without him saying any verbal viduy, "surely teshuvah alone even internally in the heart... is forgiven.... He is a tzaddik regardless of viduy.... Footnotes bring similarly from Mabit (kiryas sefer) & chelkas Mechokek.

Ø  RCK in derech sicha Nitzavim (pg 614/615) Brings from Ponovezher Rav that the Chofetz Chaim's message to Americans is that Teshuvah is easy. He also then writes that of course teshuvah may be done on Shabbos, regardless of the lack of viduy on Shabbos.

Ø  Another illustration Pninei Hagra ki seitzei 21.22 If there will be in a man a chet deserving of death... By the time he is being brought to be stoned, he certainly regrets his sin, so it is just "חטא" a shogeg - as teshuvah from fear downgrades the sin... - (This was without a viduy)

Ø  From all this we see that viduy is really an entirely independant mitzvah, which is just timed together with teshuvah.

Ø  But even more so, if a person already regretted and committed to improve, he already was forgiven as is a Tzaddik and beloved to Hashem. Then Viduy is completely just "for Hashem" as any other mitzvah - like an esrog! It is not self-serving, nor truthfully bound to any negative, remorseful, painful, difficulty in changing. All that has already been done in teshuva! Viduy then, is entirely a mitzvah of love to Hashem! Of course we should sing and dance with it!

 

v  So let us delve into this new mitzvah...The Rambam (teshuvah 1.1) The time for this mitzvah is any time a person regrets a sin. However, he writes in 2.7 that Yom Kippur is a designated time for everyone to do teshuvah - and say viduy.

Ø  This is actually a Targum Y.B.U. achrei mos 16.31 on yom kippur לפני ה' תטהרו means confess your sins before Hashem and thereby be purified.

Ø  As a matter of fact although the minchas chinuch raises a case in which teshuvah was done for a bitul mitzvas assay (ie: skipped krias shema) without saying verbal viduy, the person has no net gain, since now he is also missing a mitzvas assay of viduy! However, an actual BITUL assay would only apply if viduy was not said yom kippur, which is the Torah's designated time for teshuvah

Ø  So, what is viduy? - Both The Rambam & Chinuch bring that ikkar viduy is אבל אנחנו חטאנו - as is brought from Shmuel in Yoma 87b that when the Chazzan said those words Shmuel rose to a standing position.

Ø  Truthfully though, even just one word is already a viduy and requires standing! Mishnah Berurah 134.4 states that we must stand by the short prayer אל ארך... before taking out the Torah, because the word חטאנו renders it a viduy and requires standing.

Ø  Similarly, in hilchos yom kippur The Mechaber 607.3 tells us that viduy must be said standing. This is a real requirement, and leaning is not permitted.

Ø  Mishnah Berura 10 says that it also should be bowing... This seems to be somewhat of a contradiction...

Ø  But truthfully, the requirement to stand, in itself is quite strange as the actual viduy of yom kipur of Aharon - achrei mos 16.21 - was done while leaning his full weight upon the korban!

So, we must understand this mitzvah better...

v  The source passuk for this mitzvah brought by Rambam mitzvah 73 is parshas Naso (regarding confession upon falsely swearing) והתודו את חטאתם

Ø  Regarding the viduy in the avodah of Yom Kipur, it is interesting to note that at first viduy is referred to as וכפר. As the korban has not been slaughtered yet, this obviously cannot mean כפרת דם but rather ודוי דברים . Why is it called כפרה here but called elsewhere - and even just a bit later, in the confession of sins of all klal yisrael - והתודה?

Ø  R Nissan Alpert notes the distinction but does not offer a clear resolution

Ø  The word והתודה is also strange in the fact that it always appears in the התפעל form (not “he crashed”, but “he go into a crash”) Both the Malbim (naso 5.7.19) and RSRH note the strange language.

Ø  The Malbim (Vayikra 5.5.319) explains the word וידוי itself always represents something that is normally not expressed but remains restrained in the heart. When admitting that someone is right, it is called Modeh or hoda'ah. When admitting that you are wrong it is וידוי and it is ejecting the constrained information, and the person is relieved from that "secret". Hence the expression is always in התפעל.

Ø  RSRH (Vayikra 5.5) says similarly that it is a language of ejection, like מיידה when an item is flung from the person holding it.

Ø  However the use of וכפר for viduy still needs explanation. Kaparah is always with blood on the altar. The Be'er Moshe (last piece in Achrei Mos) says that a Bal teshuvah is like a new person with a new covenant of commitment to Hashem. Just as at Sinai the covenant was with Milah Tevila & Blood, so too the Teshuvah process cuts away from the arlah of the past sin with charatah, Purifies the future with commitment....and Atones like with blood with viduy. However, he doesn’t explain the connection.

Ø  RCK notes that all year we ask סלח לנו and מחל לנו but only on Y.K. we ask כפר לנו. When a person regrets etc.. he is forgiven. Hashem is mochel and He now loves that person as a Tzaddik, but kaparah means to cleanse the stain of sin. Depending on the sin, that needs either YK or a korban's blood, or yissurim etc.

Ø  So how is viduy וכפר - cleansing - like the blood of a korban?

Ø  The Rambam's description of viduy (teshuvah 1.1.) comes from the gemara and includes אנא ה, I sinned, I regret, I commit... but he adds בושתי. It is based on a passuk. But it's interesting that he notes it to be part of a classic viduy.

Ø  I believe the shame is the כפרת דם. And it is because of the בושת in a viduy that it can be called וכפר.

We now see that there are different functions in viduy. Ejection and Shameful transparency.

v  R Moshe Feinstein (kol Ram inyanei yk .6) notes that the Rambam says YK is the time for teshuvah and therefore viduy as well, for everyone. But many people are great Tzaddikim and probably did Teshuvah for their rare sins long before? Also, the avodah of YK required even Aharon Hakohen - and many other great Kohanim gedolim to confess.... upon what?

Ø  I suggest that we see from here the clear reason for the distinction in the Torah's language for viduy. For the Kohen Gadol, it is probably on long gone sins, that are not part of who he is at all. that doesn’t really need mechilah or slicha, it has already been regretted long ago! But kaparah needs yk or דם and that viduy is וכפר because although there is no ejection of a secret sin hiding within, there is still shame about some long-gone sin that is certainly NOT "myself" anymore.

Ø  The fact that shame applies and atones even for long gone sins that are not really part of you anymore is proven from the gemara megillah that thought not to publicly translate the reading of the עגל because it would bring us shame. However, the gemara says that this is specifically why we SHOULD read it, so that the shame will be a kapparah. We see that shame and its related kaparah can be on sins that are quite detached from ourselves - by thousands of years and regret!

Ø  Yet, certainly, the shame of the person who still has a connection to the sin will be much greater. This is expressed in viduy Rabeinu Nissim בושתי וגם נכלמתי כגנב הנמצא במחתרת –

Ø  It is not a coincidence that the passuk (mishpatim 22.1/2) Says אין לו דמים! Perhaps we can explain in drush, that if he was not ashamed to do this, אין לו דמים - and we may kill him. But also, in the next case אים זרחה עליו השמש יש לו דמים. If the robber was ashamed, he has life! Because the glowing shine of shame is a forgiveness for him!

Ø  Rabeinu Yonah (beginning of Iggeres HaTeshuvah) actually uses this exact terminology אים זרחה עליו השמש if the glow of yiras Hashem shines upon a person's face in the expression of... Shame!

Ø  Now we can understand the dual language in the Avodas YK. On the Kohen's confession is says וכפר with the norm that any sin he is saying in his viduy is really long gone and repented for already. It is just embarrassingly stated before G-d. However, the sins of klal yisrael that are confessed upon the Azazel goat, is on sins that are still quite current. And it is expressing and ejecting those dark secrets. Hence, והתודה. Of course, the shame and its related kapparah can be in both cases, but והתודה only applies to the one who is still expelling and ejecting his sins through the viduy.

Ø  This works in perfect tandem with what the Chinuch says in the reasoning for viduy. He gives two! One is to help the process of עזיבה - abandoning the sin for the future. This is a person who is still somewhat attached to his sins. The other is a statement of emunah - I know Hashem knows my sins and thoughts anyway, so I will come forward in shame with them and state them openly.

Ø  The Zohar (3.20a) also describes viduy as an act of open vulnerable transparency – recognizing that nothing can or should be hidden from Hashem.

Ø  This now also explains the seeming contradictory stance of viduy - standing but bowing, and also the huge question we asked from the actual viduy on yk which is done while fully leaning on the goat!

Ø  Most people have both parts of viduy together. Some old past sins that just need the shamefully open statements of viduy called וכפר. And also, the actual expelling and ejection of those hidden things that are still part of us and need ejection. So, we do a blend of both. However, by Aharon they were clearly split. His own far-gone sins had a standing kaparah cleansing through his verbal statements. And Klal Yisrael's sins were expelled and ejected (into the very שעיר!) through והתודה which is done in a broken-hearted way of bowing or leaning something else.

This two factor Viduy can now explain another question that had me perplexed for a long time.

v  We mentioned earlier that we learn from Shmuel that the core of viduy are the words אבל אנחנו חטאנו. I have a problem with 33% of core viduy... Why is אבל part of the core of viduy??? It is just needed for the grammar to continue from what was previously said!

Ø  Perhaps it is not only needed for the grammar of the previous words, but for the forthcoming lengthy and detailed viduy. While we firmly believe as the Ramban told his student, that we are guilty of them all, however without considerable time, focus and self-introspection, we won’t feel regret remorse or commitment on them. It certainly is not והתודה -- an ejection of inner dark secrets, and an empty viduy certainly IS an עזות פנים! So, as we proclaim that we ARE ashamed and not עזי פנים for some sins that we are hopefully acutely aware of, we say אבל - indeed we sinned all of the forthcoming sins. And although they are long gone or forgotten - we are admitting shamefully with full transparency, knowing that Hashem knows them all. We are thus at least fulfilling וכפר and it is not an empty chutzpadik viduy.

Ø  That אבל is what makes the following confession into a valid viduy.

 

v  The tremendous atonement and cleansing power just in the simple honest shameful viduy – regardless of the surrounding components of Teshuvah can be illustrated in a few amazing examples.

Ø  Yalkut Shemoni (Balak) says what a conniving rasha Bila’am was. He knew the power of teshuvah and  that the angel could not touch him if he confesses. So he said חטאתי. Now it is hard to assume Bila’am actually did Teshuvah with regret or commitment – he was still on his way to curse the Jews! But the transparency of honestly, verbally, stating your sin openly is still so powerful!

Ø  Adoni Bezek (Shoftim 1.7) was a horrific Cnaanite king who removed the thumbs and toe thumbs of 70 surrounding kings and had them eating his leftovers under his table. Yet when the Jews did the same to him he said it is because I did this to others that this has befallen me. – and this “viduy” granted him atonement and burial in Yerushalayim!

Ø  There was an infamous informer who was drawn to regret through a one time honest prayer of סלח לנו  one mincha, and after remaining firm not to divulge negative information he was beaten and eventually died. The Rav received a message through she’eilas Chalom that he was atoned for and deserved an honorable levaya…

Ø  The Zohar writes (naso 122a) regarding last week’s parsha הנסתרות לה' that although a person’s Torah and mitzvos may be evident to others, one’s ahava and yirah are הנסתרות לה' – never truly known to others. A person can seem like an infamous informer as he has been for years before. But only Hashem knows of the brief Yirah or Ahava that traversed his heart and brought forth a viduy that can atone.

 

 

v  Let us understand and appreciate the tremendous mitzvah and cleansing power of viduy! Whether for recent sins that we can expel from deep within ourselves with a true remorseful confession, or for long gone sins that are an ancient memory but nonetheless a shameful thing to bring forward.  It is a mitzvah to be joyful for and we should sing it with love!

SHOFTIM - TAKING YOUR OWN RESPONSIBILITY

 

SHOFTIM

This week’s parsha introduces the beloved days of Ellul as the preparatory month for the Days of Awe. It begins with the mitzvah of appointing judges & law enforcement agents. It discusses the appointment and laws of a Jewish King, and it ends with egla arufah. A calf is beheaded in a process that absolves a city from any guilt associated with a traveler’s death.

One of the mitzvos of kings, is “Lo Yarbeh lo Nashim”. He may not have too many wives. We are familiar with the medrash that the Yud of Yarbeh complained to Hashem about Shlomoh's transgression of having too many wives. 

There is a simple question here; why specifically did the YUD complain that it was being nullified by Shlomoh’s actions? Shouldn’t the א' of לא complain that it was being treated as a ו' - as if it says לו ירבה נשים – “to him he should increase wives”????

The Maharil diskin offers a unique understanding to Shomoh HaMelech's mistake. Shlomoh mistakenly understood that this prohibition, said in a 'third person' tense - 'lo Yarbeh' as opposed to 'lo Tarbeh' - is not being directed as instructions to the king himself, rather it is upon Beis Din to supervise and limit his marriages. The King may focus on the greatness of the royalty, while Beis Din has the mitzvah to keep him 'in check'. If it were a direct command to him, there is no reason for it to say Yarbeh, rather Tarbeh. So the Yud complained that it was causing confusion and a sin! Since Shlomoh WAS actually directly commanded to restrain, the Yud seems like a mistake – it should be replaced with a directed language of  ת' – לא תרבה! Since in reality the king IS responsible for this himself the yud seems useless.

Based on this, we see that Shlomoh’s grave error was that he erroneously placed responsibility for his deeds upon others. 

(The true reason for the Yud, the Maharil explains, is because there was no king yet for the Torah to speak to directly.) 

This seems to be the chut ham'shulash in this parshah, as the Chidah explains the lashon yachid in the beginning of the parsha - titen l'cha ... That the Torah demands each person to be on guard for himself. 
Egla arufah is clearly the parshah of accepting fault, as the leaders of the closer city ask forgiveness for the person's death. As a young teen whose parents and teachers always guide and critique him, matures into a young man, what separates the men from the boys is self-restraint. Being self-driven and self-critical. Taking ownership of your own actions, consequences and path in life, develops true leadership and grants the ability to take responsibility for others as well – Malchus.

So, first of all, shoftim v’shotrim titen lecha  - authoritive and responsible for yourself! This brings malchus and finally a sense of responsibility for all of your surroundings, exhibited in the parsha of Eglah Arufah.

Taking responsibility for our shortcomings and our own growth is the key foundation of Teshuvah and the driving force behind an elevated Elul and Yomim Noraim, and tremendous strides in growth throughout the year.

KI SEITZEI - TESHUVAH DOWNGRADES SIN

 

כי תצא

וְכִֽי־יִהְיֶ֣ה בְאִ֗ישׁ חֵ֛טְא מִשְׁפַּט־מָ֖וֶת וְהוּמָ֑ת...

If there is in a man a sin with a judgement of death, he is put to death…

This teaches us that anyone guilty of such a severe sin that deserves death, he receives his death. )The passuk is actually discussing סקילה, and the body afterward is impaled upon a post to serve as a lesson for others.)

 

The Gaon of Vilna asks about the linguistics of the passuk.

·        First of all, should it not have stated וכי יעשה איש – If a man would do a crime deserving of death? Why does it say “If there is in a man a sin”?

·        Secondly, we all are familiar with the term חטא that it refers to a שוגג – a sin done accidentally. But such a sin is never deserving of death! The passuk should have written עוון - an intentional sin!

·        Thirdly, why does the Torah have to mention וְהוּמָ֑ת - that he is put to death, isn’t that obvious, that if he is guilty of the death penalty that he must receive it?

He answers as follows: The Torah is speaking about a person who intentionally did a sin deserving death, however, quite certainly on his way to the execution he surely regrets the sin he committed! When someone regrets his sin out of fear, it “downgrades” the severity of his intentional sin to that of a שוגג, an unintentional mistake. Therefore, the Torah writes if there is IN A MAN the residual חטא (unintentional) from what was originally an intentional sin deserving of death, he is still put to death even though now the sin has downgraded. The reason for this is because while the Heavenly Court perceives and accepts Teshuvah to minimize a sin’s consequences, Bes Din on earth, does not have that ability. If, at the time of sin it was fully intentional, they must punish accordingly no matter how remorseful the sinner is when he stands before them.

This should encourage us to take advantage of the opportunity we have now with time before Rosh Hashana, in preparation for the Heavenly Court’s judgement. Our simple remorse and regret - even if just out of fear of the impending judgement, already lightens the case.

If we take that a step further and focus on the loving relationship that is always available from G-d’s end, yet we regretfully severed some of those ties and foolishly sinned against our greatest benefactor, then the regret can reverse the sin into a catalyst for an even closer bond with Hashem and counted as a merit!

 

Ki Setzei - Intentionally forgetting

 

Ki Setzei - Intentionally forgetting

Regarding the mitzvah of שכחה, Hashem promises למען יברכך  which the commentaries explain that if you leave a forgotten bundle for those less fortunate, you will be blessed with a lot more produce and income to forget for the poor. Rashi states, if this is the reward for unintentionally giving to the poor, all the more so one who does so intentionally will be rewarded. Rashi then adds, from here we see that if a pauper gained a livelihood from one who dropped a sela from his hand, he will be rewarded.

 

A few questions arise.

1. If it is intentional, then it seemingly is the mitzvah of tzedakah - charity - and not שכחה at all!
2. When Rashi learns the lesson to one who drops a sela, how do we see it from here - the intentional case learned from the kal v'chomer, this should be attributed to the beginning of Rashi, before the kal v'chomer - that שכחה  itself is rewarded even though it was unknowing!
3. A sela is actually a lot of money and quite a heavy coin. It is about a week's salary and approximately the weight of a few quarters glued together. Both from its value and weight it would seem quite improbable that it would fall unnoticed - especially as Rashi writes - from his hand! So is this actually a case of שכחה  or just a loose comparison to reward tzedakah?

 

I would like to suggest that truthfully there are ways a person could avoid and prevent שכחה from occurring in the first place. If a farmer were to methodically arrange his haystacks or produce in an orderly fashion like a grid, it would be nearly impossible to miss and forget to bring one to his silos. So perhaps part of this mitzvah is actually NOT to be so careful in the first place! Allow a bit of randomness to set the stage for some שכחה! This is Rashi's kal v'chomer! If a person is rewarded for doing nothing intentionally, rather he was just generally a bit messy in his accounting and thereby something was forgotten and left for the poor. All the more so, if someone was intentionally a bit chaotic, to allow for some forgetfulness for the sake of the poor, how much more would be his reward!

From here we learn that if a person intentionally was not so careful and had a HANDFUL of coins in his hand - easily allowing for even a heavy and valuable coin to unintentionally fall, when a pauper finds it and provides for himself from it, the שוכח is certainly rewarded.

 

This may serve as a lesson for the many of us who already subscribed to give generously to a tzedakah, we can intentionally add some שכחה - set up a random amount of extra change to be charged to the credit card. An amount you won't even notice at the time it "drops". But that small additional שכחה will be למען יברכך - will bring to much more income to the extent that a lot more money would be "unnoticeable" to you and easily forgotten for the poor!

 

 

(Perhaps this is also how we may understand the gemara that says Moshiach will only come בהיסח הדעת. Everyone asks how is it possible to be מסיח דעת from Moshiach? But perhaps we can say that if we create opportunities to "forgive and forget" for the sake of the others, and be so mindful to restrain from giving, then we will be rewarded with so much bracha - we won't have the problems that usually keep the hope of Moshiach constantly on our minds.)   

 

KI SAVO TZEDAKAH

 

KI SAVO

הַשְׁקִ֩יפָה֩ מִמְּע֨וֹן קׇדְשְׁךָ֜ מִן־הַשָּׁמַ֗יִם וּבָרֵ֤ךְ אֶֽת־עַמְּךָ֙ אֶת־יִשְׂרָאֵ֔ל וְאֵת֙ הָאֲדָמָ֔ה אֲשֶׁ֥ר נָתַ֖תָּה לָ֑נוּ....

Look down from Your holy abode, from heaven, and bless Your people Israel and the soil You have given us....

This prayer is part of the proclamation stated at the culmination of the ma’aser cycles. After three years of properly apportioning the gifts from his produce, on Erev Pesach the Jewish landowner would openly state that he has given all as he was commanded and he then requests of Hashem to look down from the Heavens and bless Klal Yisrael.

Rashi (in parshas vayeira 18.16 regarding Sedom) notes that the expression השקיפה is always used as negative look – a piercing gaze, except here because “how great is the power of giving to the poor, that it turns anger into mercy”.

What is it about this expression, that usually connotates negativity, and specifically charity reverses it?

I would like to suggest that the “piercing gaze” refers to the fact that although we may do many good deeds, if one would be absolutely שקוף – transparent, the numerous ulterior motives or selfish interests that mix into most of our deeds would render our mitzvos as not that good at all. The self-serving motives of our mitzvos are an abuse of the Torah for ourselves instead of pure servitude to Hashem’s Will! So a piercing gaze that is invasive to the deepest motives in our hearts, would result in angering Hashem.

However, our sages teach us that when a Jew gives charity על מנת שיחיה בני - on condition for his son to heal and live, הרי הוא צדיק גמור – he is considered completely righteous. This is an amazing gemara! It tells us that when it comes to a Jew giving charity to the poor, the overt selfish motivation us just an external shell to the authentic pure feeling of generous giving that is deeply rooted a Jew’s heart! (This is proven by the fact that we generally see that even if the family member doesn’t heal, the Jew does not retract his gift of charity.) The deep rooted nature of mercifulness and giving that is built into our DNA from Avraham Avinu, allows for the most piercing gaze of Hashem and to the contrary, it won’t arouse anger, rather it will arouse Hashem’s love and compassion for His beloved children, the descendants of Avraham.

 

So even if for other mitzvos we strive to avoid ulterior motives, don’t feel guilty giving more generously to the poor in order to achieve some goal or salvation! Deep down Hashem knows that we are caring, loving, giving people and the extra motives are just an add on to the mitzvah – which we hope in the merit of charity our request will be acquiesced to. So as we begin to ask Hashem for a healthy, peaceful year of life, let us make sure to act and give charitably and may Hashem gaze upon us לחיים טובים ולשלום!

SLICHOS 5784 5785 HASHEM IS HERE

 

SLICHOS 5784/5785 - HASHEM IS HERE

We begin Slichos on Motzei Shabbos coming off the happiness and holiness of a Shabbos celebrated with Kedusha and additional Torah study. This Shabbos specifically gave us more reason to be joyous as the news of Hashem’s enemy’s demise reached us not long ago. However, it would seem to be more fitting for Slichos to begin with a feeling of sad remorse or even pain form the trials and tribulations we suffer because of our sins. Why is it that the proper mood entering slichos should be one of joy?

 

We read in today’s parsha that when klal Yisrael would suffer a blow and respond כי אין אלוקי בקרבי It is because Hashem is not in our midst that these misfortunes took place, the resultant reaction from Hashem is surprisingly more haster panim. The Sfas Emes explains that this is a wrongful perspective of Klal Yisrael, because Hashem IS ALWAYS  בקרבנו! It was Amalek that tried to persuade us, when we had our doubts of היש ה' בקרבינו, that He is not amongst us. Amalek tries to introduce us to מקרה and קרי, random incidental events and misfortunes due to other factors and not G-d. When Klal Yisrael, faced with problems doesn’t see Hashem’s interaction with them, the response is Hastir Astir – Hashem will hide His hiddenness and bring misfortunes in ways that only could be attributed to G-d.

 

My Rebbi, R’ Brudny שליטא expressed this issue as current events unfolded last week, revealing Israel’s advanced capabilities to track, plan and bring devastation upon targeted individuals through their booby-trapped pagers and yet they were completely unaware and helpless on Oct 7. It is not כחי ועוצם ידי in our victories, nor communication or other failures when we fall. Don’t get caught up in the Many links in the chain that is being pulled by Hashem! There are no סיבות- other causes. Only Hashem. The good, the bad, the norms and the upheavals. Everything is יד ה'.  

Regarding the mitzvah of מעקה – making a rooftop guardrail, Rashi clearly says that the person would fall to his death elsewhere, regardless the protection around your own property. If he is destined to fall, he will. We are just commanded to avoid being a link in that catastrophic chain. The Chovos Halevovos writes as well in Shar HaBitachon of the all-encompassing hand of G-d in everything that happens, not to fault or blame others for any misfortune and not to take credit or pride in our accomplishments. Hashem is Here. He is with us in everything. He is ever-present.

The 23^rd of Ellul was 9/11’s yahrtzeit. It was a day in which the most unified, instantaneous response from millions of viewers was “Oh My G-D”. It was a moment of complete surprise, helplessness and lack of control. But it was a moment. And it was only when humanity was bereft of its abilities to the point that there was no כחי ועוצם ידי. But we must recognize that Hashem is Here. Always. Ever-present.

There is a startling Medrash Rabbah (Bereishis 2.5) that says when Hashem created the world He foresaw the deed of the righteous and those of the wicked, but it is not clear which of these He chose to “like” until the passuk clarifies וירא ה' את האור כי טוב  - Hashem saw the light of the righteous as being good. All the commentaries jump to ask how could there be any doubt in our minds as to which Hashem prefers???? One answer given, is that the situations of רשע וטוב לו  can confuse us to think that perhaps “they” are right, as they seem showered with Hashem’s love and attention. Another Answer is the Emunah we have in כל פעל ה' למעניהו – That all that happens is for Hashem’s ultimate plan and purpose in the world. Even the unpleasant events in the world are ultimately necessary pieces in the broader puzzle and are “good”.

But the Alter of Kelm answers with a pertinent message for us. It is not referring to the evil deeds of the wicked, weighed against the good deeds of the righteous, rather it is discerning between the rare, but gregarious and immense GOOD deeds of the wicked and the common, miniscule, good deeds of the righteous. It is the ever so many, constant small deeds that Hashem desires over the seldom but noticeably heroic actions of the wicked.

Chazal tell us that when a righteous person leave a place his absence leaves a mark. But haven’t we seen just recently that when a wicked person departs, it also leaves a gaping crater? The answer is that the wicked don’t just wait for their departure to make a big bang. They announce their presence and make themselves heard and felt by everyone around them. Not so the Tzaddik. He is quiet and humble in his presence and his actions are subtle and noticeable only to those who look out for them. Yet when all his subtle but consistent avodah ends, his departure leaves an enormous aching cavity.

The famous Ramban at the very end of Parshas Bo explains that all of the mitzvos and all of creation in general, are for the sole purpose of leading us to a connection with Hashem that expresses “בריאותיך אנחנו” - “We are your creations!” But he notes this most specifically on “mitzvos kalos” which are extra precious because they apply so much more often. שבכל שעה אדם מודב בהן לאלוקיו – Through them, at all times one is proclaiming his belief and loyalty to his Creator.

The Rambam writes that throughout these days of Yomim Noraim it is customary to increase our charity, good deeds and to be engaged in mitzvos. Many commentaries note, that he doesn’t mention doing the greatest mitzvah of all; Torah Study, rather his focus is on engaging and pursuing many good deeds.

This is our purpose. This is how a Jew lives; with Hashem ever present in all that he does. This is the very FIRST halacha in Shulchan Aruch! The Rema writes how a Jew places Hashem before him always. And it should be subtly evident in all of his mannerism! How he speaks, sits, walks, all express the real live Emunah that we are in Hashem’s presence! Not at rare eureka moments of clarity. Not when we feel surprised or helpless. Like a royal guard caught in a t shirt and shorts instead of his royal uniform representing the King, we are ashamed of the myriads of opportunities we had to express בריאותיך אנחנו! that were sadly left as just mundane everyday life not much different than our non-Jewish neighbors. Do our Brachos express “"בריאותיך אנחנו!?  Does our driving, tone of voice, patience with others, or mode of dress shout “"בריאותיך אנחנו!?  Does our time management reflect “"בריאותיך אנחנו!? 

The holy joyous approach to slichos is one that says, even in my failures and guilt, יש ה' בקרבינו!  He is right here waiting for our calls! He has never abandoned us even in our lowliest moments! He is ever present and is lovingly listening to our apologies and remorse and prayers. And from now on we will express that! In small, subtle but constant changes in our actions and manner that reflect “"בריאותיך אנחנו! 

The Ramban mentioned above cites that the entire purpose of creating places to gather and daven, the entire purpose of raising our voices in prayer and thanks, is all to express “בריאותיך אנחנו” - “We are your creations!” Every Kaddish, Every Amen every exuberant Ashrei or Aleinu…. Let us all call shamefully out joyously call out  “"בריאותיך אנחנו!